And therefore we also having so great a cloud of witnesses over our head, laying aside every weight and sin which surrounds us, let us run by patience to the fight proposed to us:

“Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us; and let us look steadfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is towards all His creation.”

“"Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays of the sun. And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security. What sort of "cloud"? "A load of witnesses." With good reason he calls not those in the New Testament only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets. "Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things. "And the sin which doth so easily beset us"; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin. "Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the contest of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."”

“Above, the Apostle commended faith in many ways, by which the members are joined to Christ the head; here he sets forth a moral admonition, exhorting that they show by works the faith which they hold in their heart, just as James also admonishes, chapter II of his canonical epistle. And first he teaches how they ought to conduct themselves with regard to evils; second, how they ought to conduct themselves with regard to goods, chapter XIII, at the words brotherly love. Now evil is twofold, namely of punishment and of fault. First, therefore, he teaches how they ought to conduct themselves with regard to enduring the evils of punishment; second, with regard to avoiding the evils of fault, at the words wherefore the slackened, etc. Now for enduring the evil of punishment, first he adduces the example of the ancients; second, the example of Christ, at the words looking unto the author; third, the authority of Scripture, at the words and you have forgotten. As to the first, therefore, he says: therefore we having so great a cloud of witnesses interposed. As if to say: thus it has been said, that the saints, proved by the testimony of faith, did not yet have the promises, and yet for all that they did not fail in waiting; therefore we, who have so great a cloud of witnesses interposed, etc. The saints are called witnesses of God, because God was glorified through them in word and deed. Matthew V, v. 16: so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Isaiah, ch. XLIII, 10: you are my witnesses, says the Lord. Now the saints are called clouds, first, because of the sublimity of their manner of life. Isaiah LX, 8: who are these, who fly as clouds? Second, because of the fruitfulness of their teaching. Job XXVI, 8: he binds up the waters in his clouds, so that they do not burst forth downward together. And XXXVI, 28: he pours out showers like floods, which flow from the clouds. Third, because of the usefulness of spiritual consolation. For just as clouds afford refreshment, so do the examples of the saints. Isaiah XVIII, v. 4: and like a cloud of dew in the day of harvest. This cloud of witnesses, therefore, we have imposed upon us, because from the life of the saints a certain necessity of imitation is in some way brought upon us. James V, 10: take an example, brothers, of the suffering of evil and of longsuffering, of labor, and of patience, the prophets. Augustine: just as the Holy Spirit speaks in Scripture, so too in the deeds of the saints, which are for us a form and precept of life. This, then, is the example of the saints, which he adduces. But because, in conforming oneself to some pattern, a man is sometimes hindered by an impediment supervening, therefore he removes that which is most able to hinder. Now that is the weight of sin. Tribulation, moreover, is as it were a certain contest. 1 Corinthians IX, 25: everyone who strives in the contest abstains from all things. But just as in a race and in a contest one must lay aside everything that weighs one down, so also in the contest of tribulation. 2 Timothy IV, 7: I have fought the good fight, I have finished the course. He, therefore, who wishes to run well to God in tribulation must lay aside the impediments. These impediments the Apostle himself called weight and the sin that surrounds. By weight can be understood sin already committed; which is called a weight, because it presses down the soul to the lowest things, and inclines it toward another. Psalm XXXVII, 5: as a heavy burden, they are made heavy upon me. Gregory: sin which is not washed away by penance soon by its own weight draws one on to another. By the sin that surrounds can be understood the occasion of sinning, which indeed is in everything that surrounds, namely in the world, the flesh, one's neighbor, the devil. Laying aside, therefore, every weight, that is, sin already committed, which is called a weight, and the sin that surrounds us, namely the occasion of sinning. 1 Peter II, 1: laying aside all malice and all guile. Or weight can be understood as the weariness of tribulation. For thus tribulation is frequently called a burden by the prophets, as the burden of Damascus, that is, tribulation; as if to say: let it not be burdensome for you to suffer for Christ. The sin that surrounds is said to be the temptation sent upon us from the circuit of the enemy. 1 Peter V, 8: your adversary the devil, etc. Or weight is earthly affection; and by the sin that surrounds is meant carnal affection, which indeed is caused in us by the surrounding flesh; as if to say: lay aside affection both for temporal things and for carnal things, if you wish to run freely. Whence he adds an admonition, saying: let us run by patience to the contest set before us — not only inflicted, which nevertheless we should endure patiently. But let us ourselves run voluntarily. Psalm CXVIII, 32: I have run the way of your commandments. Now this contest is set before you with justice. Ecclesiasticus IV, 33: strive even unto death for justice. Then, when he says looking, etc., he sets forth the example of Christ. And concerning this he does two things. For first he shows why the passion of Christ ought to be held as an example, and what is to be considered in it; second, he shows the fruit of this consideration, at the words think over him. For just as it is said, Ephesians II, 8: by grace you are saved through faith; and Christ is the author of faith; if therefore you wish to be saved, you must gaze upon that pattern. Whence he says looking unto Jesus who suffered. This was signified by the bronze serpent lifted up as a sign, looking upon which they were healed. Numbers XXI, 9, and John III, 14: as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone who believes in him may not perish, but may have eternal life. If therefore you wish to be saved, look upon the face of your Christ. For he himself is the author of faith in two ways. First, by teaching it in word. Above, I, 2: he has spoken to us in the Son. John I, 18: the only-begotten, who is in the bosom of the Father, he himself has declared. Second, by imprinting it in the heart. Philippians I, v. 29: to you it has been given, for Christ, not only that you should believe in him, etc. Likewise he himself is the consummation of faith in two ways. In one way, by confirming it with miracles. John, ch. X, 38: if you do not wish to believe me, believe the works. Likewise, by rewarding faith. For since faith is an imperfect knowledge, its reward consists in the perfection of that very knowledge. John XIV, 21: I will love him, and will manifest myself to him. Now this was signified in Zechariah IV, 9, where it is said: the hands of Zerubbabel have founded this house, namely the Church, whose foundation is faith, and his hands shall finish it. For the hands of Christ, who descends from the line of Zerubbabel, found the Church in faith, and bring faith to consummation in glory. For now we see through a glass and in a dark manner; but then face to face, 1 Corinthians XIII, 12. Augustine, On the Trinity I, ch. X: contemplation is the reward of faith, for which reward hearts are cleansed through faith, as it is written: cleansing their hearts by faith. For in the passion of Christ three things are to be considered. First, what he despised; second, what he endured; third, what he merited. As to the first, he says who, having joy set before him; and this joy was that earthly joy whereby he was sought by the crowd which he had fed, that they might make him king — which he himself despised by fleeing into the mountain, John VI, 15. Whence Ecclesiastes II, 2: laughter I accounted error, and to joy I said: why are you deceived in vain? Or, having joy set before him — the joy of eternal life as a reward. He endured the cross — this is the second, namely what he endured, namely the cross. Philippians II, 8: he humbled himself, becoming obedient unto death, even the death of the cross. In which is shown both the bitterness of the torment, because there he was fixed by his hands and feet, and the vileness and ignominy of the death, because this was an ignominious kind of death. Wisdom II, 20: let us condemn him to a most shameful death. But as to the third, namely what he merited, namely a session at the right hand of the Father. Whence he says and sits at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of his passion. Hebrews I, 3: he sits at the right hand of majesty on high. Then, when he says think over him, he shows what the fruit of this consideration is. And first he admonishes to a diligent consideration of the example; second, he shows the usefulness, at the words that you be not wearied; third, he adds the reason, at the words for not yet unto. He says, therefore: thus it has been said, looking, etc., not only this, but also think over him, that is, think again. Proverbs, ch. III, 6: in all your ways think on him. And the reason for this is, that in whatever tribulation, its remedy is found in the cross. For there is obedience toward God. Philippians II, 8: he humbled himself, becoming obedient. Likewise, an affection of piety toward parents; whence there he showed care for his mother. Likewise, charity toward one's neighbor; whence there he prayed for transgressors. Luke XXIII, 34: Father, forgive them, for they know not what they do. Ephesians V, 2: walk in love, as Christ also loved us, and delivered himself for us. Likewise there was there patience in adversities. Psalm: I was mute, and was humbled, and kept silence from good things, and my sorrow was renewed. Isaiah LIII, 7: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth. Likewise, in all things final perseverance; whence he persevered even unto death. Luke XXIII, v. 46: Father, into your hands I commend my spirit. Whence in the cross is found the example of every virtue. Augustine: the cross was not only the gibbet of one suffering, but also the chair of one teaching. Think over, therefore, him who endured. But what is to be thought upon? Three things, namely the kind of the passion; whence he endured contradiction, that is, affliction in words. Whence they said: ah, you who destroy the temple of God. Psalm XVII, v. 44: you will deliver me from the contradictions of the people. Romans X, 21: I have spread out my hands to a people not believing, but contradicting me. Luke II, 34: and for a sign which shall be contradicted. And such contradiction, that is, so grave and ignominious. Lamentations I, 12: o all you who pass by the way, attend and see if there be any sorrow like my sorrow. Second, by whom he suffered — namely by sinners, for whom he was suffering. 1 Peter III, v. 18: Christ died once for our sins, the just for the unjust. Third, the person of the one suffering. For before the passion, from the origin of the world, he suffered in his members, but then in his own person. Whence he says against himself. Isaiah XLVI, 4: I have made, and I will bear. Psalm LXVIII, 5: then I paid that which I took not away. 1 Peter II, 24: he himself bore our sins in his body upon the tree. He shows the usefulness when he says that you be not wearied. For consideration of the passion of Christ causes us not to fail. Gregory: if the passion of Christ is recalled to memory, nothing is so hard that it cannot be borne with equanimity. Whence you should not fail, as it were wearied in mind, from the truth of the faith. Isaiah XL, 31: they shall run and not labor, they shall walk and not faint. 2 Thessalonians III, 13: do not fail in well-doing. And he sets forth the reason for this, saying: for you have not yet resisted unto blood. As if to say: you ought not to fail in your tribulations on your own account, because you have not yet endured as much as Christ. For he poured out his own blood for us. Matthew, ch. XXVI, 28: this is the blood of the new testament, which shall be shed for many. But you have endured the plunder of your goods. Now it is a greater thing, in the kind of act, to give one's life than one's bodily substance, although sometimes, from the root of the act, namely from charity, it can be less, as has been said above. Whence he says: for you have not yet resisted, striving against sin, unto blood, namely to be shed for Christ.”

“Here observe what is the great duty which the apostle urges upon the Hebrews, and which he so much desires they would comply with, and that is, to lay aside every weight, and the sin that did so easily beset them, and run with patience the race set before them. The duty consists of two parts, the one preparatory, the other perfective. I. Preparatory: Lay aside every weight, and the sin, etc. 1. Every weight, that is, all inordinate affection and concern for the body, and the present life and world. Inordinate care for the present life, or fondness for it, is a dead weight upon the soul, that pulls it down when it should ascend upwards, and pulls it back when it should press forward; it makes duty and difficulties harder and heavier than they would be. 2. The sin that doth so easily beset us; the sin that has the greatest advantage against us, by the circumstances we are in, our constitution, our company. This may mean either the damning sin of unbelief or rather the darling sin of the Jews, an over-fondness for their own dispensation. Let us lay aside all external and internal hindrances. II. Perfective: Run with patience the race that is set before us. The apostle speaks in the gymnastic style, taken from the Olympic and other exercises. 1. Christians have a race to run, a race of service and a race of sufferings, a course of active and passive obedience. 2. This race is set before them; it is marked out unto them, both by the word of God and the examples of the faithful servants of God, that cloud of witnesses with which they are compassed about. It is set out by proper limits and directions; the mark they run to, and the prize they run for, are set before them. 3. This race must be run with patience and perseverance. There will be need of patience to encounter the difficulties that lie in our way, of perseverance to resist all temptations to desist or turn aside. Faith and patience are the conquering graces, and therefore must be always cultivated and kept in lively exercise. 4. Christians have a greater example to animate and encourage them in their Christian course than any or all who have been mentioned before, and that is the Lord Jesus Christ: Looking unto Jesus, the author and finisher of our faith, Heb 12:2. Here observe, (1.) What our Lord Jesus is to his people: he is the author and finisher of their faith - the beginning, perfecter, and rewarder of it. [1.] He is the author of their faith; not only the object, but the author. He is the great leader and precedent of our faith, he trusted in God; he is the purchaser of the Spirit of faith, the publisher of the rule of faith, the efficient cause of the grace of faith, and in all respects the author of our faith. [2.] He is the finisher of our faith; he is the fulfiller and the fulfilling of all scripture-promises and prophecies; he is the perfecter of the canon of scripture; he is the finisher of grace, and of the work of faith with power in the souls of his people; and he is the judge and the rewarder of their faith; he determines who they are that reach the mark, and from him, and in him, they have the prize. (2.) What trials Christ met with in his race and course. [1.] He endured the contradiction of sinners against himself (Heb 12:3); he bore the opposition that they made to him, both in their words and behaviour. They were continually contradicting him, and crossing in upon his great designs; and though he could easily have both confuted and confounded them, and sometimes gave them a specimen of his power, yet he endured their evil manners with great patience. Their contradictions were levelled against Christ himself, against his person as God - man, against his authority, against his preaching, and yet he endured all. [2.] He endured the cross - all those sufferings that he met with in the world; for he took up his cross betimes, and was at length nailed to it, and endured a painful, ignominious, and accursed death, in which he was numbered with the transgressors, the vilest malefactors; yet all this he endured with invincible patience and resolution. [3.] He despised the shame. All the reproaches that were cast upon him, both in his life and at his death, he despised; he was infinitely above them; he knew his own innocency and excellency, and despised the ignorance and malice of his despisers. (3.) What it was that supported the human soul of Christ under these unparalleled sufferings; and that was the joy that was set before him. He had something in view under all his sufferings, which was pleasant to him; he rejoiced to see that by his sufferings he should make satisfaction to the injured justice of God and give security to his honour and government, that he should make peace between God and man, that he should seal the covenant of grace and be the Mediator of it, that he should open a way of salvation to the chief of sinners, and that he should effectually save all those whom the Father had given him, and himself be the first-born among many brethren. This was the joy that was set before him. (4.) The reward of his suffering: he has sat down at the right hand of the throne of God. Christ, as Mediator, is exalted to a station of the highest honour, of the greatest power and influence; he is at the right hand of the Father. Nothing passes between heaven and earth but by him; he does all that is done; he ever lives to make intercession for his people. (5.) What is our duty with respect to this Jesus. We must, [1.] Look unto him; that is, we must set him continually before us as our example, and our great encouragement; we must look to him for direction, for assistance, and for acceptance, in all our sufferings. [2.] We must consider him, meditate much upon him, and reason with ourselves from his case to our own. We must analogize, as the word is; compare Christ's sufferings and ours; and we shall find that as his sufferings far exceeded ours, in the nature and measure of them, so his patience far excels ours, and is a perfect pattern for us to imitate. (6.) The advantage we shall reap by thus doing: it will be a means to prevent our weariness and fainting (Heb 12:3): Lest you be weary and faint in your minds. Observe, [1.] There is a proneness in the best to grow weary and to faint under their trials and afflictions, especially when they prove heavy and of long continuance: this proceeds from the imperfections of grace and the remains of corruption. [2.] The best way to prevent this is to look unto Jesus, and to consider him. Faith and meditation will fetch in fresh supplies of strength, comfort, and courage; for he has assured them, if they suffer with him, they shall also reign with him: and this hope will be their helmet.”

“Wherefore, seeing we also are compassed about,...., As the Israelites were encompassed with the pillar of cloud, or with the clouds of glory in the wilderness, as the Jews say; See Gill on Co1 10:1, to which there may be an allusion, here, since it follows, with so great a cloud of witnesses; or "martyrs", as the Old Testament saints, the instances of whose faith and patience are produced in the preceding chapter: these, some of them, were martyrs in the sense in which that word is commonly used; they suffered in the cause, and for the sake of true religion; and they all bore a noble testimony of God, and for him; and they received a testimony from him; and will be hereafter witnesses for, or against us, to whom they are examples of the above graces: and these may be compared to a "cloud", for the comfortable and reviving doctrines which they dropped; and for their refreshing examples in the heat of persecution; and for their guidance and direction in the ways of God; and more especially for their number, being like a thick cloud, and so many, that they compass about on every side, and are instructive every way. Hence the following things are inferred and urged, let us lay aside every weight; or burden; every sin, which is a weight and burden to a sensible sinner, and is an hinderance in running the Christian race; not only indwelling sin, but every actual transgression, and therefore to be laid aside; as a burden, it should be laid on Christ; as a sin, it should be abstained from, and put off, with respect to the former conversation: also worldly cares, riches, and honours, when immoderately pursued, are a weight depressing the mind to the earth, and a great hinderance in the work and service of God, and therefore to be laid aside; not that they are to be entirely rejected, and not cared for and used, but the heart should not be set upon them, or be over anxious about them: likewise the rites and ceremonies of Moses's law were a weight and burden, a yoke of bondage, and an intolerable one, and with which many believing Jews were entangled and pressed, and which were a great hinderance in the performance of evangelical worship; wherefore the exhortation to these Hebrews, to lay them aside, was very proper and pertinent, since they were useless and incommodious, and there had been a disannulling of them by Christ, because of their weakness and unprofitableness. Some observe, that the word here used signifies a tumour or swelling; and so may design the tumour of pride and vain glory, in outward privileges, and in a man's own righteousness, to which the Hebrews were much inclined; and which appears in an unwillingness to stoop to the cross, and bear afflictions for the sake of the Gospel; all which is a great enemy to powerful godliness, and therefore should be brought down, and laid aside. The Arabic version renders it, "every weight of luxury": all luxurious living, being prejudicial to real religion: and the sin which doth so easily beset us; the Arabic version renders it, "easy to be committed"; meaning either the corruption of nature in general, which is always present, and puts upon doing evil, and hinders all the good it can; or rather some particular sin, as what is commonly called a man's constitution sin, or what he is most inclined to, and is most easily drawn into the commission of; or it may be the sin of unbelief is intended, that being opposite to the grace of faith, the apostle had been commending, in the preceding chapter, and he here exhorts to; and is a sin which easily insinuates itself, and prevails, and that sometimes under the notion of a virtue, as if it would be immodest, or presumptuous to believe; the arguments for it are apt to be readily and quickly embraced; but as every weight, so every sin may be designed: some reference may be had to Lam 1:14 where the church says, that her transgressions were "wreathed", "wreathed themselves", or wrapped themselves about her. The allusion seems to be to runners in a race, who throw off everything that encumbers, drop whatsoever is ponderous and weighty, run in light garments, and lay aside long ones, which entangle and hinder in running, as appears from the next clause, or inference. And let us run with patience the race that is set before us. The stadium, or race plot, in which the Christian race is run, is this world; the prize run for is the heavenly glory; the mark to direct in it, is Christ; many are the runners, yet none but the overcomers have the prize; which being held by Christ, is given to them: this race is "set before" the saints; that is, by God; the way in which they are to run is marked out by him in his word; the troubles they shall meet with in it are appointed for them by him, in his counsels and purposes; the mark to direct them is set before them in the Gospel, even Jesus, the author and finisher of faith, whom they are to look unto; the length of their race is fixed for them, or how far, and how long they shall run; and the prize is determined for them, and will be given them, and which is held out for their encouragement, to have respect unto: and it becomes all the saints, and belongs to each, and everyone of them, to "run" this race; which includes both doing and suffering for Christ; it is a motion forward, a pressing towards the mark for the prize, a going from strength to strength, from one degree of grace to another; and to it swiftness and agility are necessary; and when it is performed aright, it is with readiness, willingness, and cheerfulness: it requires strength and courage, and a removal of all impediments, and should be done "with patience"; which is very necessary, because of the many exercises in the way; and because of the length of the race; and on account of the prize to be enjoyed, which is very desirable: the examples of the saints, and especially Christ, the forerunner, should move and animate unto it.”

“Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection. Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs. Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven. The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress. In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution. Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ' αγωνα πρωτον αν δραμοιμ' εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes.”

“Laying aside every weight; [1] i.e. all that may hinder us when we run in the way of virtue.— To the fight proposed to us. In the Greek it is more clear: let us run the proposed race. He compares the condition of Christians to those who run a race, who fight or strive for a prize in the Olympic games, who strip themselves, and make themselves as light as possible, the better to run and fight. (Witham) — This Christian’s life is both a race and a combat. In baptism we enter the lists; therefore we must fight in running to Jesus Christ, for he is the term, the goal, and the prize. To run well, we must be as light and disengaged as possible; and the same if we hope to combat with success. We should look up to the battles fought by our captain, Jesus Christ, and contemplate the glory he now enjoys on that account; for this he means to share with us, if we imitate his virtues: let us then rejoice to suffer with our Captain ( archegon ) here, and we shall be glorified with him hereafter.”

“The spectators of agonistic exercises, crowded around to a great height on the seats of the amphitheatre, apjieared like a cloud overshadowing the cham- pions. The saints of the Old Testament are likened to them. They may be regarded as witnesses of the Christian's struggle. " Because at the celebration of the games the victors, in the morning combats, did not receive the prizes till the evening, but looked at those who engaged in the succeeding combats, the apostle, in allusion to that custom, by a high rhetorical figure, represents the ancient patriarchs, and prophets, and judges, and kings, and captains, and righteous men, mentioned in the preceding chapter, who had been victorious in their own combats, as standing round the Hebrews, and observing how they acquitted them- selves in the Christian race." Macknight.”