For you have not yet resisted unto blood, striving against sin:

“There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, "Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions." The other is when we say, "Thou hast suffered no great thing." The former, when the soul has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony to their sufferings, see what he does. "Ye have not yet" (he says) "resisted unto blood, striving against sin." And he did not at once go on with what follows, but after having shown them all those who had stood "unto blood," and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, "There hath no temptation taken you, but such as is common to man," that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole trial, and encourages itself from what has already befallen it. What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not done it for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death. "Ye have not yet," he said, "resisted unto blood, striving against sin." Here he indicates that sin is both very vigorous, and is itself armed. For the expression "Ye have resisted [stood firm against]," is used with reference to those who stand firm.”

“For short periods and at prescribed times, power has been given to the demons to incite people whom they control to exercise a tyrannical hostility to the City of God. Thus, they are able not only to receive sacrifice from those who offer it and to seek it from those who are well disposed but also to extort it violently from the unwilling by means of persecutions. However, this power is not a menace to the church but rather an advantage, since it helps to fill up the number of its martyrs. And these the City of God esteems as its most illustrious and honored citizens, just because they have resisted the impious so valiantly, even "to the shedding of blood, striving against sin."”

“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 the apostle presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course. I. From the gentle and moderate degree and measure of their sufferings: You have not yet resisted unto blood, striving against sin, Heb 12:4. Observe, 1. He owns that they had suffered much, they had been striving to an agony against sin. Here, (1.) The cause of the conflict was sin, and to be engaged against sin is to fight in a good cause, for sin is the worst enemy both to God and man. Our spiritual warfare is both honourable and necessary; for we are only defending ourselves against that which would destroy us, if it should get the victory over us; we fight for ourselves, for our lives, and therefore ought to be patient and resolute. (2.) Every Christian is enlisted under Christ's banner, to strive against sin, against sinful doctrines, sinful practices, and sinful habits and customs, both in himself and in others. 2. He puts them in mind that they might have suffered more, that they had not suffered as much as others; for they had not yet resisted unto blood, they had not been called to martyrdom as yet, though they knew not how soon they might be. Learn here, (1.) Our Lord Jesus, the captain of our salvation, does not call his people out to the hardest trials at first, but wisely trains them up by less sufferings to be prepared for greater. He will not put new wine into weak vessels, he is the gentle shepherd, who will not overdrive the young ones of the flock. (2.) It becomes Christians to take notice of the gentleness of Christ in accommodating their trial to their strength. They should not magnify their afflictions, but should take notice of the mercy that is mixed with them, and should pity those who are called to the fiery trials to resist to blood; not to shed the blood of their enemies, but to seal their testimony with their own blood. (3.) Christians should be ashamed to faint under less trials, when they see others bear up under greater, and do not know how soon they may meet with greater themselves. If we have run with the footmen and they have wearied us, how shall we contend with horses? If we be wearied in a land of peace, what shall we do in the swellings of Jordan? Jer 12:5. II. He argues from the peculiar and gracious nature of those sufferings that befall the people of God. Though their enemies and persecutors may be the instruments of inflicting such sufferings on them, yet they are divine chastisements; their heavenly Father has his hand in all, and his wise end to serve by all; of this he has given them due notice, and they should not forget it, Heb 12:5. Observe, 1. Those afflictions which may be truly persecution as far as men are concerned in them are fatherly rebukes and chastisements as far as God is concerned in them. Persecution for religion is sometimes a correction and rebuke for the sins of professors of religion. Men persecute them because they are religious; God chastises them because they are not more so: men persecute them because they will not give up their profession; God chastises them because they have not lived up to their profession. 2. God has directed his people how they ought to behave themselves under all their afflictions; they must avoid the extremes that many run into. (1.) They must not despise the chastening of the Lord; they must not make light of afflictions, and be stupid and insensible under them, for they are the hand and rod of God, and his rebukes for sin. Those who make light of affliction make light of God and make light of sin. (2.) They must not faint when they are rebuked; they must not despond and sink under their trial, nor fret and repine, but bear up with faith and patience. (3.) If they run into either of these extremes, it is a sign they have forgotten their heavenly Father's advice and exhortation, which he has given them in true and tender affection. 3. Afflictions, rightly endured, though they may be the fruits of God's displeasure, are yet proofs of his paternal love to his people and care for them (Heb 12:6, Heb 12:7): Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Observe, (1.) The best of God's children need chastisement. They have their faults and follies, which need to be corrected. (2.) Though God may let others alone in their sins, he will correct sin in his own children; they are of his family, and shall not escape his rebukes when they want them. (3.) In this he acts as becomes a father, and treats them like children; no wise and good father will wink at faults in his own children as he would in others; his relation and his affections oblige him to take more notice of the faults of his own children than those of others. (4.) To be suffered to go on in sin without a rebuke is a sad sign of alienation from God; such are bastards, not sons. They may call him Father, because born in the pale of the church; but they are the spurious offspring of another father, not of God, Heb 12:7, Heb 12:8. 4. Those that are impatient under the discipline of their heavenly Father behave worse towards him than they would do towards earthly parents, Heb 12:9, Heb 12:10. Here, (1.) The apostle commends a dutiful and submissive behaviour in children towards their earthly parents We gave them reverence, even when they corrected us. It is the duty of children to give the reverence of obedience to the just commands of their parents, and the reverence of submission to their correction when they have been disobedient. Parents have not only authority, but a charge from God, to give their children correction when it is due, and he has commanded children to take such correction well: to be stubborn and discontented under due correction is a double fault; for the correction supposes there has been a fault already committed against the parent's commanding power, and superadds a further fault against his chastening power. Hence, (2.) He recommends humble and submissive behavior towards our heavenly Father, when under his correction; and this he does by an argument from the less to the greater. [1.] Our earthly fathers are but the fathers of our flesh, but God is the Father of our spirits. Our fathers on earth were instrumental in the production of our bodies, which are but flesh, a mean, mortal, vile thing, formed out of the dust of the earth, as the bodies of the beasts are; and yet as they are curiously wrought, and made parts of our persons, a proper tabernacle for the soul to dwell in and an organ for it to act by, we owe reverence and affection to those who were instrumental in their procreation; but then we must own much more to him who is the Father of our spirits. Our souls are not of a material substance, not of the most refined sort; they are not ex traduce - by traduction; to affirm it is bad philosophy, and worse divinity: they are the immediate offspring of God, who, after he had formed the body of man out of the earth, breathed into him a vital spirit, and so he became a living soul. [2.] Our earthly parents chastened us for their own pleasure. Sometimes they did it to gratify their passion rather than to reform our manners. This is a weakness the fathers of our flesh are subject to, and this they should carefully watch against; for hereby they dishonour that parental authority which God has put upon them and very much hinder the efficacy of their chastisements. But the Father of our spirits never grieves willingly, nor afflicts the children of men, much less his own children. It is always for our profit; and the advantage he intends us thereby is no less than our being partakers of his holiness; it is to correct and cure those sinful disorders which make us unlike to God, and to improve and to increase those graces which are the image of God in us, that we may be and act more like our heavenly Father. God loves his children so that he would have them to be as like himself as can be, and for this end he chastises them when they need it. [3.] The fathers of our flesh corrected us for a few days, in our state of childhood, when minors; and, though we were in that weak and peevish state, we owed them reverence, and when we came to maturity we loved and honoured them the more for it. Our whole life here is a state of childhood, minority, and imperfection, and therefore we must submit to the discipline of such a state; when we come to a state of perfection we shall be fully reconciled to all the measures of God's discipline over us now. [4.] God's correction is no condemnation. His children may at first fear lest affliction should come upon that dreadful errand, and we cry, Do not condemn me, but show me wherefore thou contendest with me, Job 10:2. But this is so far from being the design of God to his own people that he therefore chastens them now that they may not be condemned with the world, Co1 11:32. He does it to prevent the death and destruction of their souls, that they may live to God, and be like God, and for ever with him. 5. The children of God, under their afflictions, ought not to judge of his dealings with them by present sense, but by reason, and faith, and experience: No chastening for the present seemeth to be joyous, but grievous; nevertheless afterwards it yieldeth the peaceable fruits of righteousness, Heb 12:11. Here observe, (1.) The judgment of sense in this case - Afflictions are not grateful to the sense, but grievous; the flesh will feel them, and be grieved by them, and groan under them. (2.) The judgment of faith, which corrects that of sense, and declares that a sanctified affliction produces the fruits of righteousness; these fruits are peaceable, and tend to the quieting and comforting of the soul. Affliction produces peace, by producing more righteousness; for the fruit of righteousness is peace. And if the pain of the body contribute thus to the peace of the mind, and short present affliction produce blessed fruits of a long continuance, they have no reason to fret or faint under it; but their great concern is that the chastening they are under may be endured by them with patience, and improved to a greater degree of holiness. [1.] That their affliction may be endured with patience, which is the main drift of the apostle's discourse on this subject; and he again returns to exhort them that for the reason before mentioned they should lift up the hands that hang down and the feeble knees, Heb 12:12. A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but this he must strive against, and that for two reasons: - First, That he may the better run his spiritual race and course. Faith, and patience, and holy courage and resolution, will make him walk more steadily, keep a straighter path, prevent wavering and wandering. Secondly, That he may encourage and not dispirit others that are in the same way with him. There are many that are in the way to heaven who yet walk but weakly and lamely in it. Such are apt to discourage one another, and hinder one another; but it is their duty to take courage, and act by faith, and so help one another forward in the way to heaven. [2.] That their affliction may be improved to a greater degree of holiness. Since this is God's design, it ought to be the design and concern of his children, that with renewed strength and patience they may follow peace with all men, and holiness, Heb 12:14. If the children of God grow impatient under affliction, they will neither walk so quietly and peaceably towards men, nor so piously towards God, as they should do; but faith and patience will enable them to follow peace and holiness too, as a man follows his calling, constantly, diligently, and with pleasure. Observe, First, It is the duty of Christians, even when in a suffering state, to follow peace with all men, yea, even with those who may be instrumental in their sufferings. This is a hard lesson, and a high attainment, but it is what Christ has called his people to. Sufferings are apt to sour the spirit and sharpen the passions; but the children of God must follow peace with all men. Secondly, Peace and holiness are connected together; there can be no true peace without holiness. There may be prudence and discreet forbearance, and a show of friendship and good-will to all; but this true Christian peaceableness is never found separate from holiness. We must not, under pretence of living peaceably with all men, leave the ways of holiness, but cultivate peace in a way of holiness. Thirdly, Without holiness no man shall see the Lord. The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven. 6. Where afflictions and sufferings for the sake of Christ are not considered by men as the chastisement of their heavenly Father, and improved as such, they will be a dangerous snare and temptation to apostasy, which every Christian should most carefully watch against (Heb 12:15, Heb 12:16): Looking diligently lest any man fail of the grace of God, etc. (1.) Here the apostle enters a serious caveat against apostasy, and backs it with an awful example. [1.] He enters a serious caveat against apostasy, Heb 12:15. Here you may observe, First, The nature of apostasy: it is failing of the grace of God; it is to become bankrupts in religion, for want of a good foundation, and suitable care and diligence; it is failing of the grace of God, coming short of a principle of true grace in the soul, notwithstanding the means of grace and a profession of religion, and so coming short of the love and favour of God here and hereafter. Secondly, The consequences of apostasy: where persons fail of having the true grace of God, a root of bitterness will spring up, corruption will prevail and break forth. A root of bitterness, a bitter root, producing bitter fruits to themselves and others. It produces to themselves corrupt principles, which lead to apostasy and are greatly strengthened and radicated by apostasy - damnable errors (to the corrupting of the doctrine and worship of the Christian church) and corrupt practices. Apostates generally grow worse and worse, and fall into the grossest wickedness, which usually ends either in downright atheism or in despair. It also produces bitter fruits to others, to the churches to which these men belonged; by their corrupt principles and practices many are troubled, the peace of the church is broken, the peace of men's minds is disturbed, and many are defiled, tainted with those bad principles, and drawn into defiling practices; so that the churches suffer both in their purity and peace. But the apostates themselves will be the greatest sufferers at last. [2.] The apostle backs the caution with an awful example, and that is, that of Esau, who though born within the pale of the church, and having the birthright as the eldest son, and so entitled to the privilege of being prophet, priest, and king, in his family, was so profane as to despise these sacred privileges, and to sell his birthright for a morsel of meat. Where observe, First, Esau's sin. He profanely despised and sold the birthright, and all the advantages attending it. So do apostates, who to avoid persecution, and enjoy sensual ease and pleasure, though they bore the character of the children of God, and had a visible right to the blessing and inheritance, give up all pretensions thereto. Secondly, Esau's punishment, which was suitable to his sin. His conscience was convinced of his sin and folly, when it was too late: He would afterwards have inherited the blessing, etc. His punishment lay in two things: 1. He was condemned by his own conscience; he now saw that the blessing he had made so light of was worth the having, worth the seeking, though with much carefulness and many tears. 2. He was rejected of God: He found no place of repentance in God or in his father; the blessing was given to another, even to him to whom he sold it for a mess of pottage. Esau, in his great wickedness, had made the bargain, and God in his righteous judgment, ratified and confirmed it, and would not suffer Isaac to reverse it. (2.) We may hence learn, [1.] That apostasy from Christ is the fruit of preferring the gratification of the flesh to the blessing of God and the heavenly inheritance. [2.] Sinners will not always have such mean thoughts of the divine blessing and inheritance as now they have. The time is coming when they will think no pains too great, no cares no tears too much, to obtain the lost blessing. [3.] When the day of grace is over (as sometimes it may be in this life), they will find no place for repentance: they cannot repent aright of their sin; and God will not repent of the sentence he has passed upon them for their sin. And therefore, as the design of all, Christians should never give up their title, and hope of their Father's blessing and inheritance, and expose themselves to his irrevocable wrath and curse, by deserting their holy religion, to avoid suffering, which, though this may be persecution as far as wicked men are concerned in it, is only a rod of correction and chastisement in the hand of their heavenly Father, to bring them near to himself in conformity and communion. This is the force of the apostle's arguing from the nature of the sufferings of the people of God even when they suffer for righteousness' sake; and the reasoning is very strong.”

“Ye have not yet resisted unto blood,.... They had resisted sin, and Satan, and the world, the men of it, and the lusts of it, and its frowns and flatteries, and also false teachers, even every adversary of Christ, and their souls; but they had not, as yet, resisted unto blood, or to the shedding of their blood, as some of the Old Testament saints had done; as some in the times of the Maccabees, and as James the apostle of Christ, and as Christ himself: wherefore the apostle suggests, that they ought to consider, that they had been indulged; and what they had been engaged in, were only some light skirmishes; and that they must expect to suffer as long as they were in the world, and had blood in them; and that their blood, when called for, should be spilled for the sake of Christ: striving against sin; which is the principal antagonist the believer has, and is here particular pointed out: sin is here, by some, thought to be put for sinful men; or it may design the sin of those men, who solicited the saints to a defection from the truth; or the sin of apostasy itself; or that of unbelief; or rather indwelling sin, and the lusts of the flesh, which war against the soul. Now this is said, to sharpen and increase the saints resentment and indignation against it, as being their antagonist, with whom they strive and combat, and which is the cause of all the evils in the world, exposes to wrath to come, and separates from communion with God; and to encourage them to bear their sufferings patiently, since they are not without sin, as Christ was; and since their afflictions and sufferings are for the subduing of sin, and the increase of holiness.”

“Ye have not yet resisted unto blood - Many of those already mentioned were martyrs for the truth; they persevered unto death, and lost their lives in bearing testimony to the truth. Though you have had opposition and persecution, yet you have not been called, in bearing your testimony against sin and sinners, to seal the truth with your blood. Striving against sin - Προς την ἁμαρτιαν ανταγωνι ζομενοι· An allusion to boxing at the Grecian games. In the former passages the apostle principally refers to the foot races.”

“not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on Heb 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [SENECA]. against sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.”