Hebrews 12:23

To the general assembly - Πανηγυρει . This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come - to the general assembly of innumerable angels; and this is probably the true connection.

The word πανηγυρις is compounded of παν , all, and αγυρις , an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, etc.; and hence a speech pronounced in favor of any person at such festive assemblies was called πανηγυρικος λογος , a panegyrical discourse; and hence our word panegyric.

The first-born - Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor , first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent.

Which are written in heaven - Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, etc., the names of all the citizens of a particular city; and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, etc. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer; and wo to him who attempts to prevent them!

God the Judge of all - The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, etc.; under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority.

The spirits of just men made perfect - We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: -

1. The Just Perfect, גמורים צדיקים tsaddikim gemurim .

The wicked perfect, גמורים רשעים reshaim gemurim .

Those between both, בינוניים beinoniyim .

The just perfect are those,

Who have conquered all brutal appetites and gross passions.

Who have stood in the time of strong temptation.

Who give alms with a sincere heart.

Who worship the true God only.

Who are not invidious.

Those from whom God has taken הרע יצר yetser hara , evil concupiscence, and given טוב יצר yetser tob , the good principle.

The wicked perfect are those,

Who never repent.

They receive their portion in this life, because they can have none in the life to come, and are under the influence of הרע יצר yetser hara , the evil principle.

The intermediate are those who are influenced partly by the evil principle, and partly by the good. - See Schoettgen.

In several parts of this epistle τελειος , the just man, signifies one who has a full knowledge of the Christian system, who is justified and saved by Christ Jesus; and the τετελειωνεμοι are the adult Christians, who are opposed to the νηπιοι or babes in knowledge and grace. See Hebrews 5:12-14 ; Hebrews 8:11 ; and Galatians 4:1-3 . The spirits of the just men made perfect, or the righteous perfect, are the full grown Christians; those who are justified by the blood and sanctified by the Spirit of Christ. Being come to such, implies that spiritual union which the disciples of Christ have with each other, and which they possess how far soever separate; for they are all joined in one spirit, Ephesians 2:18 ; they are in the unity of the spirit, Ephesians 4:3 , Ephesians 4:4 ; and of one soul, Acts 4:32 . This is a unity which was never possessed even by the Jews themselves in their best state; it is peculiar to real Christianity: as to nominal Christianity, wars and desolations between man and his fellows are quite consistent with its spirit. See at the end of the chapter, (note).