Hebreus 12:22-23 Está Mal Dividido. E Não Há Aqui Igreja Universal.

Hebreus 12:22-24:

Cláusula 1, verso 22:       Mas vós tendes chegado a[o] monte Sião,

Cláusula 2:        e _{(tendes chegado)} à cidade de [o] Deus vivo ([à] Jerusalém celestial),

Cláusula 3:        e _{(tendes chegado)} às miríades de anjos (ao _(festejante) ajuntamento de todos [estes]),

Cláusula 4, verso 23:        e _{(tendes chegado)} à assembleia^{NOTA1}  d[os] primogênitos ^{NOTA2}  (n[os] céus _(já) tendo sido inscritos),
Cláusula 5,        e _{(tendes chegado)} a Deus ([o] juiz de todos),

Cláusula 6:        e _{(tendes chegado)} a[os] espíritos d[os] justos tendo sido tornados completos,

Cláusula 7, verso 24:        e _{(tendes chegado)} a[o] Mediador de uma nova aliança (a Jesus),

Cláusula 8:        e _{(tendes chegado)} a[o] sangue d[a] aspersão (_{(o qual sangue)} melhores coisas [está] falando do que [o] _(sangue) [de] Abel).

BENGEL: Bengel's Gnomon of the New Testament

Hebrews 12:22

But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Hebrews 12:22. Ἀλλὰ, but) A sevenfold opposition. Let us see the several points:

I. The mountain which was touched:

Mount Zion.

II. The fire that burned:

The city of the living GOD.

III. Blackness or mist:

Ten thousands (an innumerable company) of angels and of the first-born.

IV. Darkness:

GOD, the Judge of all.

V. Tempest:

The spirits of just men made perfect.

VI. The sound of a trumpet:

Jesus, the Mediator of the New Testament

VII. The voice of words:

The blood of sprinkling speaking what is very good.

In Articles I. and VII. there is an obvious opposition; there is no doubt but that there is an opposition also in the intermediate points, the number of which also the apostle adapts to one another. Access, in the Old Testament, was of that kind, that the people was kept back; in the access of the New Testament, all things are laid open [to all, people and ministers alike].—προσεληλύθατε, ye have come, ye have access to) having received the faith of the New Testament. And from this beginning, they who partake of Christ more and more reap the benefit of this access, till their perfection at death, and till the judgment, and unto eternal life. For this is not spoken of the coming (access) to the church militant, since others came (added themselves) rather to Israel, than the Israelites to others; but there is described here the highly exalted state of believers under the New Testament, in consequence of communion with the Church made perfect, and with Christ and GOD Himself. This access, too, not less than the former, Hebrews 12:18-19, was joined with the faculty of hearing, and that too in this life, Hebrews 12:24, etc., although our approach is much more obvious to heavenly eyes than to ours, that are still veiled; and brings along with it the best hopes for the future. The apostle here brings forward an excellent knowledge of the heavenly economy, worthy of what Paul heard and saw, when he was blessed by being caught up into the third heaven; 2 Corinthians 12:2; 2 Corinthians 12:4.—Σιὼν ὄρει, Mount Zion) This is the seat of the dispensation of Christ; [and therefore comprehends the spirits of just men made perfect.—V. g.] Revelation 14:1; John 12:15; 1 Peter 2:6.—καὶ πόλει Θεοῦ ζῶντος, and to the city of the living GOD) The seat of the dispensation of GOD, Hebrews 12:23, [comprehending ten thousands of angels and of the first-born.—V. g.] For it is a Chiasmus: 1. Zion. 2. The city of God. 3. God the Judges 4. Jesus the Mediator. The first and fourth, the second and third agree.—Ἱερουσαλὴμ ἐπουρανίῳ, the heavenly Jerusalem) Revelation 21:2.—Μυριάσιν, ten thousands) These are spoken of absolutely, as in the prophecy of Enoch, Judges 1:14 : comp. Deuteronomy 33:2; Daniel 7:10.—ἀγγέλων, of angels) We cannot construe καὶ μυριάσιν ἀγγέλων, πανηγύρει καὶ ἐκκλησίᾳ, κ.τ.λ.: for both the polysyndeton must be retained, and the general assembly no doubt belongs to one party; the church to another; for who would join the synonyms, general assembly and Church? The church consists of the first-born; the general assembly, therefore, of angels. But the ten thousands consist not only of the general assembly of angels, but also of the church of the first-born. For the expression, ten thousands, is applicable to both, and the dative μυριάσιν is suited to both. The things which are presently about to be mentioned, may be added. In the meantime we must here observe the Chiasmus of the genitive and dative [the genitives being first and fourth; the datives, second and third], ἀγγέλων πανηγύρει and ἐκκλησίᾳ πρωτοτόκων.—πανηγύρει, general assembly) This word, and presently afterwards, church and Judge, indicate solemnity; which is even now in heaven, and will be at its height at the revelation of Jesus from heaven. Consider the expression—all angels, all nations, Matthew 25:31-32.

Hebrews 12:23

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

Hebrews 12:23. Καὶ ἐκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, and to the church of the first-born that are written in heaven) The sons of GOD, of the ages that preceded the first coming of Christ, and the believing Israelites, come under the denomination of the first-born; Exodus 4:22; Jeremiah 31:9; Ephesians 1:12; especially the patriarchs, Matthew 8:11, and those who first attended Him who rose as the First-born from the dead, Matthew 27:53, as well as also the rest, so to say, of the ordinary flock. The church or assembly consists of these, as the general assembly consists of the angels.[81] The first-born in the time of Moses were written (in a roll), Numbers 3:40; but these, of whom the apostle speaks, are written in heaven, because they are citizens of the heavenly city: comp. ἀπογράφεσθαι, to be enrolled (written in a roll), Luke 2:1. Hence it is plain, that it does not follow on this account that they themselves are not in heaven, because they are written in heaven. They are, however, also written [as well as being actually in heaven], that their names may be at some future period publicly read over: Revelation 20:12; Revelation 21:27. The antithesis, made perfect, is a sweet antithesis to these first-born; for the van of the host of the blessed is led by the one, the rear is brought up (is closed) by the other. Finally, it is remarkable that these first-born in the Gradation are more nearly connected with the mention of GOD, than the angels; comp. Jam 1:18.—καὶ κριτῇ Θεῷ πάντων, and to God the Judge of all) He is the GOD of all, Ephesians 4:6 : your Judge, favourable to you, opposed to His enemies.—καὶ πνεύμασι δικαίων τετελειωμένων, and to the spirits of just men made perfect) In this last place, the apostle enumerates the things which more gently affect and refresh the eyes of travellers, dazzled with the splendour of the economy of God, and which are derived from the economy of Christ. The spirits, souls in the separate state, 1 Peter 3:19. The three young men [Ananias, Azarias, Misael], in their song, exclaim: “O ye spirits and souls of the righteous, bless ye the Lord.” The just made perfect are New Testament believers, who enjoy, after their death, the full benefit of the perfection which was consummated by the death of Christ, and of the righteousness derived from it: comp. ch. Hebrews 11:40, note. The number of these was still imperfect; and for this reason also they πανηγύρει have been separated from the ten thousands, and therefore from the first-born. Why the first-born, and the spirits of just men made perfect, are separated in the description, will be evident from the train of thought which will be presently unfolded. While Paul himself is alive, he declares that he is not perfect, Php 3:12 : for the verb, τετέλεκα, has one reference, 2 Timothy 4:7; the verb, ΤΕΛΕΙΟῦΜΑΙ, has another. The former refers to the office, the latter to the person. ΤΕΛΕΙΟῦΜΑΙ does not apply so long as a man has yet even one step before him, although now (at this point) he may make no more progress in his internal perfection. Christ Himself was ΤΕΛΕΙΩΘΕἸς, made perfect, at death: Hebrews 5:9. In the 2d to Timothy, Paul congratulates himself on having finished his course. In the Epistle to the Philippians, he urges them to engage with alacrity in the race; and with that object before him, he makes himself one who is yet far from the goal: comp. Hebrews 3:14, note.

[81] Or else, For there is a church or assembly of them, as there is a general assembly of angels.—ED.

VINCENT: Vincent's Word Studies

VERSO 22:
The heavenly Jerusalem

See on Galatians 4:26. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf. i.:128:

"Quivi e la sua cittade, e l'alto seggio."

Comp. Psalm 2:6; Psalm 48:2, Psalm 48:3; Psalm 50:2; Psalm 78:68; Psalm 110:2; Isaiah 18:7; Joel 2:32; Micah 4:1, Micah 4:2; Amos 1:2.

To an innumerable company of angels (μυριάσιν ἀγγέλων)

On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ. Accordingly μυριάσιν to myriads or tens of thousands stands by itself, and πανηγύρει festal assembly goes with ἀγγέλων angels. Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. "to an innumerable multitude," placing a comma after μυριάσιν, and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7, 1 Samuel 18:8; Psalm 90:7; Sol 5:10; Daniel 7:10; Daniel 11:12; Sir. 47:6; 2 Macc. 8:20; Jde 1:14. Χιλιάδες thousands is used in the same way. See Isaiah 70:22; Daniel 7:10.

VERSO 23:
Vincent's Word Studies

To the general assembly (πανηγύρει)

Const. with ἀγγέλων of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause show what the myriads consist of, - a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3).

And church of the first-born which are written in heaven (καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς)

This forms a distinct clause; "and to the church," etc. For ἐκκλησία assembly or church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15, Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17, Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-born" includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought.

Which are written in heaven (ἀπογεγραμμένων ἐν οὐρανοῖς)

Ἁπογράφειν, only here and Luke 2:1, Luke 2:3, Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luke 2:1, Luke 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philippians 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalm 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20.

To God the judge of all (κριτῇ θεῷ πάντων)

Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge.

Spirits of just men made perfect (πνεύμασι δικαίων)

The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40.

Cambridge Bible for Schools and Colleges

VERSO 22:
unto mount Sion …] The true Sion is the anti-type of all the promises with which the name had been connected (Psalm 2:6; Psalm 48:2; Psalm 78:68-69; Psalm 125:1; Joel 2:32; Micah 4:7). Hence the names of Sion and “the heavenly Jerusalem” are given to “the city of the living God” (Galatians 4:26; Revelation 21:2). Sinai and Mount Sion are contrasted with each other in six particulars. Bengel and others make out an elaborate sevenfold antithesis here.

to an innumerable company of angels …] This punctuation is suggested by the word “myriads,” which is often applied to angels (Deuteronomy 33:2; Psalm 68:17; Daniel 7:10). But under the New Covenant the Angels are surrounded with attributes, not of terror but of beauty and goodness (Hebrews 1:14; Revelation 5:11-12).

VERSO 23:
Cambridge Bible for Schools and Colleges

23. to the general assembly] The word Pançguris means a general festive assembly, as in Song of Solomon 6:13 (LXX.). It has been questioned whether both clauses refer to Angels—“To myriads of Angels, a Festal Assembly, and Church of Firstborn enrolled in Heaven”—or whether two classes of the Blessed are intended, viz. “To myriads of Angels, (and) to a Festal Assembly and Church of Firstborn.” The absence of “and” before Pançguris makes this latter construction doubtful, and the first construction is untenable because the Angels are never called in the N.T. either “a Church” (but see Psalm 89:5) or “Firstborn.” On the whole the best and simplest way of taking the text seems to be “But ye have come … to Myriads—a Festal Assembly of Angels—and to the Church of the Firstborn … and to spirits of the Just who have been perfected.”

and church of the firstborn, which are written in heaven] Rather, “who have been enrolled in heaven.” This refers to the Church of living Christians, to whom the Angels are “ministering spirits,” and whose names, though they are still living on earth, have been enrolled in the heavenly registers (Luke 10:20; Romans 8:16; Romans 8:29; James 1:18) as “a kind of firstfruits of His creatures” unto God and to the Lamb (Revelation 14:4). These, like Jacob, have inherited the privileges of firstborn which the Jews, like Esau, have rejected.

to God the Judge of all] Into whose hands, rather than into the hands of man, it is a blessing to fall, because He is “the righteous Judge” (2 Timothy 4:8).

and to the spirits of just men made perfect] That is, to saints now glorified and perfected—i.e. brought to the consummation of their course—in heaven (Revelation 7:14-17). This has been interpreted only of the glorified saints of the Old Covenant, but there is no reason to confine it to them. The writer tells the Hebrews that they have come not to a flaming hill, and a thunderous darkness, and a terror-stricken multitude, but to Mount Sion and the Heavenly Jerusalem, where they will be united with the Angels of joy and mercy (Luke 15:10), with the happy Church of living Saints, and with the spirits of the Just made perfect. The three clauses give us a beautiful conception of “the Communion of the Saints above and the Church below” with myriads of Angels united in a Festal throng, in a Heaven now ideally existent and soon to be actually realised.