Hebrews 12 - Bengel's Gnomon of the New Testament vs Calvin John

Hebrews 12

Hebrews 12:1

Hebrews 12:1. Περικείμενον) properly, lying around. The Greeks often use the verb, κεῖμαι, and its compounds, as presently at Hebrews 12:2, and in various senses; wherefore the word, lie, here, must not be too closely pressed. But the preposition, περὶ, very emphatically implies a cloud almost surrounding us, pressing close upon us: περὶ in εὐπερίστατον, on the opposite side, accords with it.—νέφος) The word, cloud, is used on account of the great multitude, and the holy velocity with which they go upwards. Clemens Alex. has called it, νέφος ἅγιον καὶ διειδὲς, a holy and pellucid cloud, lib. 4. Strom.—μαρτύρων of witnesses) ch. Hebrews 11:39, note.—ὄγκον) ὄγκος (from ἔγκω, ἐνέγκω), weight; and when it is applied to the mind, haughtiness, pride. Themistius, Or. 4, says, αὐτοὶ μὲν μέτριοι φύσει εἰσὶν, ἐγὼ δὲ αὐτοὺς ὄγκου ἐμπίπλημι καὶ χαυνότητος, “They are naturally modest, but I fill them with pride and vain conceit.” Hesychius: ὄγκος, φύσημα, ὑπερηφανία, ἔπαρσις, μέγεθος. Such ὄγκος as this is most unfavourable to spiritual moderation, and is very nearly allied to madness.—τὴν εὐπερίστατον) περίστασις, τὸ περιεστηκός; thence, by Synecdoche of the species, τὸ δύσκολον, danger, disadvantage: hence εὐπερίστατος. Hesychius: τὴν εὐπερίστατον, τὴν εὔκολον, i.e. very easily putting difficulties in the way, and placing in danger. ואליך תשוקתו, Genesis 4:7, Sin is around thee (lieth at the door). On the other hand, ἀπερίστατον ἓλκος, in Galen, an ulcer unattended with danger: ἡ ἁμαρτία, sin, the genus; ἡ εὐπερίστατος ἁμαρτία, unbelief, the species, because its danger is immediate, and because this sin, if it be committed, incurs the greatest risk of destruction; ch. Hebrews 3:12, etc.; Nehemiah 6:13.—διʼ ὑπομονῆς, with patience) This refers to ch. Hebrews 10:36. To this patience ὄγκος is opposed in respect to excess; and ἡ εὐπερίστατος ἁμαρτία, in respect to defect. Both of these spiritual diseases are characteristic of the Jews. Ὀλιγωρεῖν, to despise, corresponds to the former; ἐκλύεσθαι, to faint, to the latter; Hebrews 12:5, note.—τρέχωμεν, let us run) let us finish the race, in which we are contesting for the prize. So Paul, 1 Corinthians 9:24-25.

Hebrews 12:1. A double benefit becomes ours by the blood of Christ, namely, I. Deliverance from the guilt of sin; II. The gift of the new powers of life, which are subsequently exerted (put themselves forth into exercise) in good works. The former is called justification by the blood of Jesus Christ: and the latter is obtained by the man who eats the flesh of Christ, and drinks His blood, John 6.

Hebrews 12:2

Hebrews 12:2. Ἀφορῶντες) ἀπὸ denotes afar, as in ἀπέβλεπε, ch. Hebrews 11:26. He, says the apostle, sits at the right hand of the throne of GOD.—εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν, to the prince and finisher of our faith) By this appellation Jesus is distinguished from all those who are enumerated in ch. 11. He Himself is the only matchless example, the only rule and standard of our faith. He is called the Prince and Finisher of faith, because He Himself showed faith in the Father from the beginning to the end: ch. Hebrews 2:13. Our faith, first and last, has respect to Him: it is drawn from Him to its necessary consequence (following Him), and is confirmed: believers, from the first to the last, have looked and still look to Him: ch. Hebrews 11:26, Hebrews 13:8.—ἀντὶ, for) The faith of Jesus is hereby denoted. For the joy set before Him, namely, that joy which He was presently to experience, Acts 2:28. With equal willingness, He meanwhile endured the cross. [—— For the joy, i.e. that He might obtain the joy.—V. g.] Christ had not such a mind as that the cross should not seem to be a matter of joy; comp. Hebrews 12:11. Thus προκίμενον and προκειμένης correspond to one another.—σταυρὸν, the cross) Now at last, Paul, after he had strengthened the faith of those to whom he is writing, expresses the name of the cross, which was hateful to many.—αἰσχύνης, the shame) which was very great in connection with the cross. Comp. Hebrews 13:13; 1 Peter 2:24, note; Matthew 27:35.—καταφρονήσας, despising) although it was a source of pain and grief: Psalm 69:20-21.—ἐν δεξιᾷ τε, and at the right hand) after He was made perfect. At that Right hand there is joy, Psalm 16:11, and glory. Joy and the cross are opposed to each other, and so also are ignominy (“the shame”) and sitting at the right hand of the throne of GOD.

Hebrews 12:2. But because the blood of Christ is the blood of sprinkling, the question is, whether that blood, as such, becomes the property of believers in both the ways now mentioned, or only in the former of these ways.

Hebrews 12:3

Hebrews 12:3. Ἀναλογίσασθε) consider, by instituting a comparison. The Lord has suffered so much; how much more should His servants encounter some suffering? It is, so to speak, a modal expression (an appeal to their feeling); for it very rarely happens that γὰρ is added to the imperative;—it is the same as if he had said: for the Lord has endured so great contradiction, and you ought to remember it. The force of the Ætiology (assigning of the reason by γὰρ) falls upon the other verb, which is put beside it; comp. ὑπομεμενηκότα, here, and also ὑπέμεινε, Hebrews 12:2.—ὑπὸ τῶν ἁμαρτωλῶν, by sinners) It is said of us, against sin, Hebrews 12:4 : comp. Hebrews 12:1. Sin itself, by which others are led away and we are tempted, assails us; not sin, but sinners, contradicted Christ.—ἀντιλογίαν) LXX. ἀντιλογία for מדון, Psalm 80:7 : for ריב, often. Contradiction involves striving against, John 19:12; Acts 28:19, and mostly denotes the natural disposition of infidelity or unbelief, as confession follows faith.—ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν) LXX. κάμνων τῇ ψυχῇ μου, Job 10:1. For in other places κάμνειν refers to the body; but ἐκλυόμενοι is put absolutely, as Hebrews 12:5.—ἐκλυόμενοι) Hebrews 12:5. He who ἐκλύεται, actually fails or faints, κάμνει is habitually wearied out.

Hebrews 12:3. In the Old Testament there were many sprinklings, whether those be considered who performed the sprinkling, or the matter with which the sprinkling was performed, or the men and things for whom and on whom the sprinkling was made, or the object of the sprinkling—for dedication, consecration, etc. The whole of the people were sprinkled, Exodus 28:8, and Exodus 29:21; Leviticus 8:23, etc. Aaron and his sons, in both cases, at first for the purpose of initiation; and therefore, as they say, once for all. In like manner there was an initiation, in the case of lepers, for holding intercourse with the other Israelites, from whom they had been long excluded. There was always a particular sprinkling at the altar; but the Israelites were on their part kept in communion with God, by eating the sacrifices.

Hebrews 12:4

Hebrews 12:4. Οὔπω, not yet) A spirited Asyndeton.—μέχρις αἵματος, even unto blood) unto wounds and death. The writer goes from the race to the pugilistic contest, as Paul does in the passages formerly quoted. You have, says he, spent your wealth, you have not shed your blood: Hebrews 10:34. Set before your minds more important trials, [namely, such as you have not hitherto experienced; 1 Corinthians 10:13.—V. g.]—ἀντικατέστητε, you have resisted) Because contradiction is taken in a bad sense, he uses the word, ἀντικαταστῆναι, to resist, in a good sense. See the LXX. in a passage which is presently to be quoted.—πρὸς) Construed with ἀντικατέστητε. Deuteronomy 31:21, καὶ ἀντικαταστήσεται ἡ ᾠδὴ αὓτη ΚΑΤΑ πρόσωπον αὐτῶν μαρτυροῦσα, and this song will answer against them as a witness.—ἀνταγωνιζόμενοι, striving against) Sin excites a strife: it is our duty to strive against it.

Hebrews 12:4. In the New Testament there is a sprinkling, which is performed by the blood of Christ Jesus; and because this is the only New Testament sprinkling, whereas moreover all the Levitical rites had relation to Christ, all the Levitical sprinklings must have been mere types of this sprinkling; as indeed the blood of Christ is celebrated for its spiritual excellence, not only in opposition to the blood of bulls and of goats, but also in opposition to the ashes of a heifer, in the water of sprinkling, ch. Hebrews 9:13-14.

Hebrews 12:5

Hebrews 12:5. Καὶ) And nevertheless already.—ἐκλέλησθε, you have forgotten) You have dismissed from your memory and from your mind. So to remember is used both of the memory and of the mind generally.—τῆς παρακλήσεως, the exhortation) An illustrious testimony to the authority of the books of Solomon. Comp. 1 Peter 3:6; 1 Peter 4:8; 1 Peter 4:18, notes; and ch. Hebrews 5:5; 2 Peter 2:22. This exhortation should have more influence with you, than all the words of exhorters with those who are striving in the world.—ὡς νἱοῖς, as to sons) For it is said, υἱέ μου, my son, most affectionately.—υἱέ μου, my son) Proverbs 3:11-12, LXX. υἱὲ; the rest, as far as ταραδέχεται, in the same words: and they usually translate בני, υἱέ. For thus Solomon frequently calls him, whom in the Proverbs he instructs in the name of GOD.—μὴ ὀλιγώρει[73]) אל תמאם (comp. מאס, Isaiah 8:6), i.e. do not despise with contumacious mind. Υποταγὴ, subjection, is enjoined, Hebrews 12:9, in respect of chastening or discipline (ΠΑΙΔΕΊΑς), which is of a gentler character.—ΜΗΔῈ ἘΚΛΎΟΥ) ואל תקץ (comp. קץ, Isaiah 7:16), do not flee back with a faint or weak mind. ὙΠΟΜΟΝῊ, patience, Hebrews 12:7, is commanded in respect ἐλέγχου, of rebuke, wherewith one is more severely rebuked.

[73] Ὀλιγώρει—ἐκλύου) two extremes: ὀλιγωρεῖν refers to a contumacious mind: ἐκλύεσθαι, to one that is broken down and weak. The former is called ὄγκος, Hebrews 12:1; the latter ἡ ἁμαρτία, not in general, but ἡ εὐπερίστατος ἁμαρτία in particular, i.e. ἀπιστία, ch. Hebrews 3:12.—Not. Crit.

Hebrews 12:5. The sprinkling of blood is mentioned, 1 Peter 1:2; and again, the blood of sprinkling, in this passage under our consideration. We are said also to have our hearts sprinkled, and to be delivered by sprinkling from an evil conscience, by which we may have a true heart in full assurance of faith, Hebrews 10:22. Nothing more occurs in the New Testament of New Testament sprinkling. But Esaias prophesied, 52:15, So shall He (Christ, the great Minister of Jehovah) sprinkle many nations; the kings shall shut their mouths at Him, etc.; where we once for all see who He is that sprinkles, and who they are that are sprinkled; in what way that sprinkling may be the consequence of His Sufferings; and that the obedience of faith follows from it, as Peter joins together obedience and the sprinkling of the blood of Jesus Christ.

Hebrews 12:6

Hebrews 12:6. Μαστιγοῖ δὲ, and moreover scourgeth) Heb. וּכְאָב, and (supply the Lord ייסר, will chasten) as a father his son, whom He shall hold acceptable or pleasing to Him. The LXX. read וּכְאֵב, μαστιγοῖ δέ, and He scourges. The apostle retained it, although elsewhere it does not denote paternal chastisement. Blood is drawn by the lash, Hebrews 12:4. And he himself insinuates the meaning of the Hebrew reading in the following verses. It is the part of a prudent teacher, not openly to blame a version before a number, and yet to give a taste of the meaning of the originals to those who are ignorant.

Hebrews 12:6. The Levitical sprinklings did not purify physically, but morally. For, 1. It was not exclusively (precisely) the hand, or any other part of the body, which had accidentally contracted uncleanness, or even the whole body, that was sprinkled, but the sprinkling was performed in a general way, namely, whereever the blood or water of sprinkling might fall. 2. The sprinkling was analogous to the blood of the passover, Exodus 7:7; Exodus 7:13, which was not sprinkled on their bodies, but on their gates; and yet it was profitable to the Israelites. 3. After a man was sprinkled, it was his duty then, and not till then, to wash his body and his clothes. Consequently the sprinkling had a moral, and the washing a physical effect.

Hebrews 12:7

Hebrews 12:7. Εἰ, if) The necessity of discipline is asserted here, and in the following verse; but the duty of those who receive discipline at Hebrews 12:9, etc. Therefore in Hebrews 12:7, discipline is rather regarded than patience. In Hebrews 12:7; Hebrews 12:9, discipline at the same time comprehends rebuke; but in Hebrews 12:5, discipline is distinguished from rebuke.—υἱοῖς) not merely τέκνοις. The condition of sons is most glorious.—προσφέρεται) shows Himself in the very act of chastising.—τίς γὰρ, for who) It is taken for granted, that all need chastisement for a fault.

Hebrews 12:7. The washing is analogous to this washing in the New Testament which is attributed to pure water, (and) to the Holy Spirit, 1 Corinthians 6:11; Hebrews 10:23; also to the blood of Jesus Christ: He has washed us from our sins in His own blood, Revelation 1:5 : They have washed their robes, and made them white in the blood of the Lamb, Revelation 7:14.

Hebrews 12:8

Hebrews 12:8. Εἰ δὲ χωρίς ἐστε) If ye are and wish to be, etc.; χωρὶς, without, a melancholy particle.—μέτοχοι, partakers) A favourable word.—πάντες, all) all sons, Hebrews 12:7 : all the witnesses, Hebrews 12:1.—ἄρα νόθοι ἐστὲ καὶ οὐχʼ υἱοὶ, in that case ye are bastards and not sons) An Enthymeme (covert Syllogism), in which this may be understood: but we do not wish to be bastards but sons; therefore we shall receive the discipline.

Hebrews 12:8. But sprinkling has a moral power. Dorscheus says: “That sprinkling is not effected in ANY OTHER WAY THAN through the communication of the meritorious power, or rather of the atonement and redemption, of Jesus Christ, which have been acquired or effected by Him.”—Part i., Theol. Zachar., p. 53.

Hebrews 12:9

Hebrews 12:9. Εἶτα) then. A particle, which follows the argument that had been laid down, and urges still further the hearer. See note on Chrysost. περὶ ἱερως., p. 462.—τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας, the fathers indeed of our flesh) An antithesis to τῷ πατρὶ τῶν πιευμάτων, to the Father of spirits. Generation by men is carnal; by GOD, is spiritual. Here the propagation of the soul by parents is not denied, even as by mentioning spirits it is not denied that our flesh, i.e. our nature, is formed by GOD.—εἴχομεν) we had, we endured with equanimity, in early life.—καὶ ἐνετρεπόμεθα) The fruit of discipline is to be turned to virtue and practice. Eustathius observes in Homer, ἐντρέπεσθαι, τὸ ἐπιστρέφεσθαι, μετα βάλλεσθαι; but also the LXX. have ἐντρέπεσθαι for נכנע, 2 Chronicles 7:14; 2 Chronicles 12:7; 2 Chronicles 12:12; 2 Chronicles 30:11; 2 Chronicles 36:12, etc.—τῷ Πατρὶ τῶν πνευμάτων, to the Father of spirits) An exquisite title; comp. πνεύμασι, to the spirits, Hebrews 12:23. So LXX. Κύριος ὁ Θεὸς τῶν πνευμάτων, the Lord God of the spirits, Numbers 27:16, also Numbers 26:22.—καὶ ζήσομεν, and we shall live) in the spiritual and everlasting life. This is explained in the following verse. Often spirit and life are mentioned together: καὶ, and, has the consecutive (consequential) power (and therefore, and so), as just before καὶ ἐνετρεπόμεθα, and we reverenced.

Hebrews 12:9. That passage, John 6, concerning the eating of Christ’s flesh and the drinking of His blood, is very emphatic; we must not however stretch the meaning of the words too far. For Jesus there (as He sometimes did against harsh gainsayers) used a metaphorical mode of expression quite extraordinary, which He did not use to His disciples either before or after. The word truly must be explained from John 15:1, I am the true vine: where the metaphor however remains, and that too in the predicate. In that sentence, My flesh is truly meat, the word truly does not affect the predicate, but the copula is; so that the fact may be established (asserted) in opposition to the contradiction. From the beginning and at the end of the conversation, the eating of Christ’s flesh and the drinking of His blood (as John 3 the new birth) are resolved into Faith. By such representations the precaution is used, that no one may understand faith in too weak and shallow (slight) a sense; and we are taught by the phrases concerning faith, that the harshness of these representations (the difficulty in the images used to represent it) does not exceed what is just and proper.

Hebrews 12:10

Hebrews 12:10. Πρὸς ὀλίγας ἡμέρας) for a few days, of which our life consists in the flesh. Those days are not only denoted, during which the discipline lasts, but those [viz. all the days of the present life] to which the fruit of discipline appertains. The εἰς corresponds to this πρὸς at the end of the verse: comp. ch. Hebrews 9:13-14. In like manner Paul joins these prepositions, Ephesians 4:12, where see note.—κατὰ τὸ δοκοῦν αὐτοῖς, as they themselves thought fit) Such is indeed the case. Our fathers of the flesh commit great faults in respect of discipline, both in indulgence and in severity; nor do they so much chastise, as think that they chastise us. But the Father of our spirits altogether chastens us for our advantage: αὐτοῖς, to themselves, includes an antithesis to those who are chastened by the fathers of the flesh. So δοκοῦν and δοκεῖν, in the following verse, correspond.—εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ, that we may become partakers of His holiness) ἁγιωσύνη, sanctimony: ἁγιασμὸς, sanctification: Hebrews 12:14; but ἁγιότης, sanctity or holiness.[74] The holiness of GOD: i.e. GOD, who is holy, whom men do not attain to unless they be sanctified; and they who attain to Him, shall obtain the enjoyment of the spiritual life for ever. [It is a religious obligation to pursue this Holiness with filial reverence; and yet we are not allowed to come near to it.—V. g.] An abstract appellation, as ἡ μεγαλωσὺνη, Majesty, Hebrews 1:3; ἡ δόξα αὐτοῦ, His glory, Jude, Hebrews 12:24; ἡ μεγαλοπρεπὴς δόξα, the excellent glory, 2 Peter 1:17. And this expression, ἵνα γένησθε θείας κοινωνοὶ φὺσεως, that you become partakers of the Divine nature, i.e. of GOD, 2 Peter 1:4, accords in a singular manner with the passage before us.

[74] See note, Romans 1:4, on this distinction.

Hebrews 12:10. In the midst of all these things, it is clear and certain that by the eating of Christ’s flesh and the drinking of His blood, or by faith, 1. Christians are intimately united with Christ; 2. that they are indebted for that union to His flesh and blood, because they eat the one and drink the other; 3. that the flesh and blood of Christ have in them a close and efficacious operation, and impart to them eternal life.

Hebrews 12:11

Hebrews 12:11. Πᾶσα, all) which is applied by both fathers of the flesh and the Father of spirits.—δὲ, but) This is the figure Occupatio.[75]—δοκεῖ, seems) For a feeling of pain and sorrow often prevents a sound judgment.—λύπης, a matter of grief) Those who chasten, seem to have for their object the grief or pain of those who are chastened; but this is not the case: 2 Corinthians 1:24; 2 Corinthians 8:8.—εἰρηνικὸν—δικαιοσύνης) LXX., καὶ ἔσται τὰ ἔργα τῆς δικαιοσύνης εἰρήνη, Isaiah 32:17. Εἰρηνικὸν, peaceful, Heb. שלם, LXX. εἰρηνικὸς, Genesis 37:4, etc.: an antithesis to δοκεῖ, seems. He who chastens, shows that he has acted faithfully: he who is chastened, acknowledges that, and feels grateful; and hence peace.—γεγυμνασμένοις, to those who are exercised) Such as these have both a lighter burden, and whatever burden they have, they bear it with greater ease. They acquire experience by exercise.—ἈΠΟΔΊΔΩΣΙ) yields, viz. the fruit, which had been formerly kept back.—δικαιοσύνης, of righteousness) This explanation, after the language (the sentence) had kept the reader in suspense, is sweetly added at the end: the peaceable fruit, namely, of righteousness, with which a man being endued, approaches with joy to the Holiness of GOD.

[75] See App. Anticipation and refutation of an objection which may be raised.

Hebrews 12:11. Wherever in any other passage cleansing from sin is ascribed to the blood of Christ, it should be taken, according to the exigency (the bearing or relation) of the context, either morally or physically, or in both ways; for example, Hebrews 1:3; 1 John 1:7. And the same remark applies to the victory, Revelation 12:11.

Hebrews 12:12

Hebrews 12:12. Διὸ, wherefore) The exhortation is resumed from Hebrews 12:1.—τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε) Isaiah 35:3, LXX., ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα. The same also at Deuteronomy 32:36, εἶδε γὰρ αὐτοὺς, κ.τ.λ. So Sir 25:25. This exhortation has three parts, as it has respect to ourselves, to others, and to GOD; and Paul has often reference to this threefold division, for example, 1 Corinthians 6:11. The first part begins with τὰς παρειμένας, that hang down; the second with εἰρήνην, peace; the third with καὶ τὸν ἁγιασμὸν, and holiness: and the first is referred to by these words, μή τις ὑστερῶν, lest any one fail (Hebrews 12:15); the second is referred to by the words, μη τις ῥίζα πικρίας, lest there be any root of bitterness; the third is referred to by μή τις πόρνος ἢ βέβηλος, lest there be any fornicator or profane person (Hebrews 12:16). The Anaphora[76] proves this by putting ΜΉ ΤΙς, lest any one, thrice.—χεῖρας, hands) your, comp. Hebrews 12:13, and the hands of the brethren, Hebrews 12:15; Isaiah 35:4 : and so γόνατα, knees, and ποσὶν, feet, [have of you and of the brethren understood.]

[76] The repetition of the same words at beginnings.

Hebrews 12:12. All these things transcend nature, and it is absolutely necessary to guard ourselves against the sweet fallacy of the senses. Comp. Closterbergische Sammlung, P. ii., p. 138, and the following pages, where the homily of Lavius, on the virtue of the blood of Christ, is commended, and admonitions are given against deviations from it. If at any time, for example, the joy of the Spirit be diffused in the soul, or even in the body, it ought not to be repressed. We do not arrive at faith by sense (Gefühl), although faith may draw after itself something that may be felt; which however we are far from calling either heat or any other physical quality. Let us receive with humble thanksgiving, and keep without vain boasting, whatever sensations present themselves without affectation. Let no man, however, obtrude himself upon others as a model or example, nor let him propose others to himself as objects of imitation in the same way Otherwise many are forced into an eager and violent activity, so that they think it necessary to wring from themselves similar experiences and sensations; and in the case of endeavours of this kind, nature is worn out, so as at length to render itself tranquil by that which itself accomplishes, either unconsciously or in a dream.

Hebrews 12:13

Hebrews 12:13. Καὶ τροχιὰς) paths, tracks, which are conspicuous. A Hexameter verse, very appropriate. Proverbs 4:26, ὀρθὰς τροχιὰς ποίει σοῖς ποσίν, make straight paths for thy feet.—[77] τοῖς ποσὶν, for the feet) The dative suitably answering to the Hebrew genitive in Prov., quoted above. The feet, because they are lame, require help, not less than the hands and knees.—τὸ χωλὸν) This, in the case of the feet, is what πάρεσις, hanging down, is in the case of the hands. Cease to halt between Judaism and Christianity. Comp. 1 Kings 18:21, and Isa. already quoted, Hebrews 12:6.—ἐκτραπῂ, be turned out of the way) to the right or left hand from the straight path; Prov. already quoted, Hebrews 12:27. Τὸ ἐκτρέπεσθαι adds a new defect to lameness.—ἰαθῇ, be healed) Proper exercise of itself contributes to health.

[77] Ὀρθὰς, straight) leading by a straight road to joy and grace, Hebrews 12:1-2; Hebrews 12:15.—V. g.

Hebrews 12:13. In short, the precious blood of Christ is applied to us in sprinkling, in washing, in drinking, on account of the personal union, in a manner real, yet supernatural, and therefore quite incomprehensible. “That (saying respecting the blood of Jesus Christ, 1 John 1:7) is to be understood, not only of the MERIT of the blood of Christ perfected once for all upon the cross, but John there treats of that subject, because in the business of justification, not merely the divine nature in Christ, but also His blood, in the way of EFFICACY, is to cleanse us from all sin. Thus the flesh of Christ is life-giving food.”—Form. Conc., Art. 8, de Persona Christi, p. 776.

Hebrews 12:14

Hebrews 12:14. Μετὰ, with) Construed with εἰρήνην, peace; comp. πολλοὶ, many, Hebrews 12:15.—καὶ τὸν) The article makes an emphatic addition (Epitasis), ch. Hebrews 11:38.—ἁγιασμὸν, sanctification) of which the principal parts are chastity and sobriety: comp. Hebrews 12:16.—οὐδεὶς ὄψεται, no one shall see) as a priest; Revelation 22:3-4, or as a son; comp. 2 Samuel 14:24.—τὸν Κύριον, the Lord) Who is holy, pure.

Hebrews 12:14. In like manner, on our part, faith not only has a moral power, but also in its own way a certain physical efficacy and operation for our justification and salvation.

Hebrews 12:15

Hebrews 12:15. Μή τις ὑστερῶν, lest any one should fail) through sloth in running.—μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, lest any root of bitterness springing above [upwards] trouble you) Deuteronomy 29:18, LXX., lest any root of bitterness be in you, springing up in gall and bitterness. But the apostle wrote for ἐν χολῇ (in gall), ἐνοχλῇ, in exactly as many letters (though transposed). Ἐνοχλῇ may even formerly have been introduced in the LXX.: or the apostle first may have thus written. At all events, the expression has been thus appropriately inflected, to the recommendation of the study of peace. The apostle did not write ἐν χολῇ, as the transposition of the πικρίας [ῥίζα πικρίας, instead of ῥίζα—ἐν—πικρίᾳ, in Deut.] shows. In the Hebrew, the man who thinks very wickedly is himself called שרש, a root, which also agrees with the context of the apostle. Sweet peace is utterly destroyed by bitterness. The adverb above (upwards) is opposed to root, which is below; comp. Isaiah 37:31.—πολλοὶ, many) Deuteronomy 29:19, “to add the drunken to (with) the thirsty,” namely, soil or ground, [answering to root, which is metaphorical. Wet and thirsty land answers to drunkenness and thirst.]

Hebrews 12:15. I shall indeed rejoice, if, by means of the things which I have stated, any occasion (handle) will be afforded for increasing the love and knowledge of our Redeemer, who has paid the price of His blood for us. The capability of our heart for receiving holy mysteries is enlarged, not so much by the exercise of the understanding, as by the growth of the new man.

Hebrews 12:16

Hebrews 12:16. Πόρνος, fornicator) ch. Hebrews 13:4; 1 Corinthians 10:8.—ἢ, or) Lust and intemperance in eating are closely connected.—βέβηλος, profane) casting away a spiritual privilege for the enjoyments of the palate; see Genesis 25:34 : Esau both ate and drank, and rose and went away. A graphic representation of a profane mind.—ὡς Ἠσαῦ, as Esau) An example well fitted to excite horror, which was needed to be struck into the sons of Jacob according to the flesh.—μιᾶς, one) This increases the fault, does not deserve (so far is it from being a ground for claiming) mercy; comp. Genesis 3:6. Sometimes one single action has the greatest force on both sides (for good or for evil). This is also evident from the example of Reuben and Saul; and again, on the other hand, of Abraham and Phinehas, etc.—τὰ πρωτοτόκια, the rights of the first-born) which were very precious. The right of primogeniture belonged also to the Hebrews, to whom he is writing, before the Gentiles, Hebrews 12:23, note.—αὐτοῦ, his) He had therefore really possessed it. Holy sobriety and temperance become those who partake of spiritual primogeniture.

Hebrews 12:16. Jesus can save to the uttermost them that come to God by Him, ever living to make intercession for them.

—κρεῖττον) So the more approved copies.[84] Some of the more recent have ΚΡΕΊΤΤΟΝΑ.—ΛΑΛΟῦΝΤΙ, that speaketh) not that crieth.—παρὰ τὸν Ἄβελ, than Abel) The blood of Abel, shed in the first parricide (fratricide), is put by Synecdoche for all the blood shed on the earth and crying for vengeance towards heaven, and greatly increasing the other cries raised by sin in the world; and the open and calm speaking of the blood of Christ in heaven for us, and from heaven to us, overcomes this violent cry of the blood concealed by Cain. Comp. κρείττινα, better things, ch. Hebrews 6:9.

[84] Hence the margin of Ed. 2 more openly prefers the reading κρεῖττον than the larger Ed., and the Germ. Vers. has besser.—E. B.

ACD(Δ)f Vulg. read κρεῖττον. None of the oldest authorities support κρείττονα of Rec. Text.—ED.

Now let us take a general survey of the persons, places, and things, to which Christians have come.

There is A. Mount Zion,

B.  And the city of the living GOD, the heavenly Jerusalem.

C.  a. And ten thousands;

α.  The general assembly of angels,

β.  And the church of the first-born written in heaven:

b.  And GOD the Judge of all:

D.  c. And the spirits of just men made perfect:

d.  And Jesus the Mediator of the New Testament,

e.  And the blood of sprinkling speaking a better thing than Abel.

This enumeration is not only not confused, but its arrangement has been well considered. A and D, B and C, refer to each other by Chiasmus. In B and C the economy of GOD, more widely extended, is described, and that too in such a way in particular as will most gloriously appear at the last day, which is now present to our faith, Hebrews 12:26, ch. Hebrews 11:1; and so it is considered by Paul, Romans 2:16, note: in A and D, the internal economy of Christ, belonging to the New Testament, so far as it meantime prevails, as Paul testifies, 1 Corinthians 15:24. On the difference and connection of each economy, comp. annot. ult. Exeg. Germ. ad Revelation 14:10. A is put before B in the natural order, because, in Revelation 14, 21, Mount Zion is seen before the new Jerusalem; hence D and C, and the particular points in D and C, come to be considered in retrograde order (on which comp. ch. Hebrews 11:33, note).

Hebrews 12:17

Hebrews 12:17. Ἴστε γὰρ, for ye know) The reason of the admonition from Genesis 27:30, etc.—καὶ μετέπειτα, even afterwards) He who has not, loses, Luke 8:18.—θέλων, when he would) Romans 9:16.—ἀπεδοκιμάσθη, was rejected) He did not fall from every blessing, ch. Hebrews 11:20 : but only from that which would have followed primogeniture.—μετανοίας τόπον, a place for repentance) There is said to have been no μετανοία, repentance; which is not with respect to Isaac; not that the case itself (the circumstances) opposes this explanation, for in fact to such a degree did he not change his opinion, that he said of Jacob, I have blessed him, and he shall be blessed, Genesis 27:33, but because with the LXX. and others τὸ μετανοεῖν, or even μετάνοια, means repentance, by which a man changes any opinion, whatever it be,—in short, a change of mind: whereas in the New Testament it always implies that by which the sinner entirely repents. Nor is it said, that no repentance was in the power of Esau; who, although he no doubt gave up the rights of the first-born, yet never the blessing, will not be said to have sought a change of purpose (if even μετάνοια ever so much denoted this). What remains is, that distress (anxiety or labour) of mind in Esau demanding the blessing afterwards (anew, back again), is called μετάνοια; the term referring to the Apodosis [i.e. to the spiritual Esau, rather than to Esau himself literally] (comp. notes on Matthew 18:13; Galatians 4:29) concerning profane despisers, who spontaneously cast away grace, Hebrews 12:15-16. They will indeed seek repentance afterwards (hereafter), but in vain, ch. Hebrews 6:6; Matthew 25:10-11. The same expression occurs, Wis 12:10, κρίνων δὲ καταβραχὺ, ἐδίδους τόπον μετανοίας, but executing judgment upon them by little and little, thou gavest a place for repentance. Μετάνοια is put as it were impersonally, as θέλημα, will, 1 Corinthians 16:12. Es wollte bey Esau nicht mehr seyn. Esau would have it no more. The nature of the thing did not admit of it.—μετὰ δακρύων, with tears) He might have had it formerly without tears; afterwards, though weeping, he was rejected. [Tears sometimes spring from the eyes of men of the hardest nature, 1 Samuel 24:17. Things which are not done at the time, are done with difficulty afterwards.—V. g.] Let us improve the time! Luke 13:28.—αὐτὴν, it) the blessing. It has been thus expressly written, Genesis 27:38. And the Synonyms here are, when he would have inherited, though he earnestly sought.

Hebrews 12:18

Hebrews 12:18. Οὐ γὰρ) The reason why they ought to obey this whole exhortation, which has been derived from the priesthood of Christ, because the salvation is more immediately at hand and the vengeance is more nearly at hand. Comp. ch. Hebrews 2:1, etc.—προσεληλύθατε) Deuteronomy 4:11, LXX., καὶ προσήλθετε καὶ ἔστητε ὑπὸ τὸ ὄρος, καὶ τὸ ὄρος ἐκαίετο πυρὶ ἕως τοῦ οὐρανοῦ· σκύτος, γνόφος, θύελλα.—ψηλαφωμένῳ) which was touched, by God, so that the whole was put in commotion (was shaken by an earthquake), Hebrews 12:26; Psalm 104:32; Psalm 144:5, and was to be touched meanwhile by no man or brute, Hebrews 12:20. So ψηλαφᾷν, to touch, is used in Jdg 16:26. The mountain was touched at that one time; but GOD’S eternal habitation is described in Hebrews 12:22.—ὄρει, to the mount) The name of Sinai is elegantly passed over in silence, whereas Sion is mentioned.—κεκαυμένῳ πυρὶ, to the fire which burned) [But Engl. Vers., that burned with fire].—καὶ γνόφῳ καὶ σκότῳ, and to mist [blackness] and darkness) Ephraim Syrus, f. 85, ed. Oxon., says, “There is no light without fire, nor darkness (σκότος) without blackness or mist (γνόφος).” Whence the strict meaning of the words is evident.[78] We have already seen that the LXX. use the same expressions: ζόφος is a synonym of ΓΝΌΦΟς.

[78] Γνόφος is the Germ. dunkelheit, gloom, or mist. It is related to σκότος, darkness, Germ. finsterniss, as fire is to the light. Γνόφος or ζόφος, mist, is the cause or embodiment of the σκότος. So ζόφος τοῦ σκότους, mist of darkness, 2 Peter 2:17.—ED.

Hebrews 12:19

Hebrews 12:19. Καὶ σάλπιγγος ἤχῳ, and the sound of the trumpet) Exodus 19:16, LXX., φωνὴ τῆς σάλπιγγος ἤχει μέγα. The trumpet rouses hearers to listen to what is said.—κα φωνῆ ῥημάτων, and to the voice of words) So the LXX., Deuteronomy 4:12 : moreover the ten commandments are intended. The Decalogue, ib. Deuteronomy 12:13, pronounced with a loud voice, ib. ch. Deuteronomy 5:19 (Deuteronomy 5:22).—ἧς) Construed with ἀκούσαντες.—παρῃτήσαντο) implored, that not a word more should be spoken, Exodus 20:16 (Exodus 20:19).—μὴ προστεθῆναι, that there should be no more added) Deuteronomy 5:19 (Deuteronomy 5:22), in LXX., These words the Lord spake—and He added (προσέθηκε) no more: for the rest were subsequently committed to Moses.

Hebrews 12:20

Hebrews 12:20. Τὸ διαστελλόμενον, the interdict, that which was forbidden) that very command, Even if a beast, etc. The participle for the noun, as in the following verse.—κᾄν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται, if a beast should touch the mountain, he shall be stoned) The full text of Moses concerning the mountain is, “There shall not a hand touch it, for he shall surely be stoned or shot through with a dart; whether it be man or beast, he shall not live,” Exodus 19:13. Here we have a twofold proclamation, that the beast is to be put to death by a dart, man by stoning. The apostle, studying brevity, expresses the subject out of the one sentence, the predicate out of the other, and leaves the rest to be supplied from these very words which are expressed. The expression is elliptical almost in the same way as at ch. Hebrews 7:5; Acts 7:16, notes. It may be called a Semiduplex Oratio,[79] of which there are many examples in the Ordo tempor., p. 83, 88, 213 [Ed. ii. p. 73, 77, 187, 188]. The transcriber, not at all ancient, who added from the LXX. ἢ βολίδι κατατοξευθήσεται,[80] did not consider that with equal justice he might have added from the LXX., λίθοις, with stones, which would correspond to a dart; but with greater justice he might have supplied κἂν ἄνθρωπος, and if a man: for stoning was properly applicable to a man, when guilty, rather than to a beast: shooting with a dart was properly applicable to a beast, rather than to a man.

[79] See App.

[80] Not a single uncial MS. supports this addition. ACDf Vulg. have simply λιθοβοληθήσεται.—ED.

Hebrews 12:21

Hebrews 12:21. Τὸ φανταζόμενον, the sight) A most real sight is meant. Herodian, εἴτε ἀληθῶς ἐφαντάσθη τισὶν, ἢ, κ.τ.λ., whether it was really seen by some, or, etc.—Μωϋσῆς, Moses) who however was the only one admitted very near, and therefore saw and felt more than the rest. He indeed acted as the messenger between God and the people; but while the very words of the Ten Commandments were pronounced, he stood by as one of the hearers; Exodus 19:25; Exodus 20:16 (19).—ἔκφοβός εἰμι καὶ ἔντρομος) I am struck with fear of mind, and trembling of body. The words differ: 1 Corinthians 2:3, notes. In Deuteronomy 9:19, for יגרתי, “I was afraid,” the LXX. have ἔκφοβός εἰμι, in the present. The apostle adopts that version, and supplies, καὶ ἔντρομος. Thereby Moses shows his fear and trembling for the anger of God, which had been kindled by the misconduct of the people after the giving of the law: but the sight itself presented to the eyes of Moses, who was previously also reckoned one of the people, Exodus 19:23, in the word, בנו; ch. Exodus 34:27, rendered his fear the greater on account of the misconduct of the people, while the burning of the mountain still continued; Deuteronomy 9:15.

Hebrews 12:22

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

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 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.

Hebrews 12:24

Hebrews 12:24. Διαθήκης νέας, of the new covenant) It is elsewhere called καινή, νέα here: νέος denotes the newness of that which is native or born, or even that which is living: comp. ch. Hebrews 8:13, note,[82] and ch. Hebrews 10:20; Isaiah 43:19.—Μεσίτῃ, to the Mediator) Formerly Moses, himself the mediating messenger, feared and trembled: now access has been granted to the Mediator of the New Testament.—αἵματι ῥαντισμοῦ, to the blood of sprinkling) A remarkable connection to Jesus the Mediator of the new covenant, AND to the blood of sprinkling. The blood is looked upon in this passage, as it is in heaven, in the same way as the Mediator is looked upon, and God, and the ten thousands, etc. Attend, reader, to what is now to be said, by distinct positions.

[82] Νέος, the opposite of γέρων; as καινὸς is of πάλαιος, Νέος, recent or lately originated, young. Καινὸς, new, that which comes in place of what was formerly. So καινὴ διαθήκη, the New Testament, as opposed to the Old covenant or Testament: but νέα διαθήκη, the recently established covenant, of which the Jews were now partakers.—

§ 1. The blood of Jesus Christ was most abundantly shed in His suffering and after His death.

In the sacrifices of the Old Testament, αἱματεκχυσία, the shedding of blood, was requisite; and the blood was to be entirely poured out, so that nothing should remain in the veins and vessels of the bodies. This was accomplished also in the one oblation of the New Testament—the oblation of the body of Jesus. Shedding of this most precious blood in every way then took place: in the garden, by sweat; in the palace, by scourging; on the cross, by the nails; and after death, by the spear. Thus Christ was manifestly put to death in the flesh, 1 Peter 3:18. I do not know whether he who has duly weighed the words of Psalm 22:15-16, can say, that even a drop of the whole mass of blood remained in His most holy body: I am poured out like WATER. My strength IS DRIED UP as a potsherd, and my tongue has cleaved to my jaws; and Thou hast brought me unto THE DUST of death. Truly the Lamb of God ἐσφάγη, was sacrificed. It does not mean, that one part of His blood was shed, another part not shed: but, as His whole body was delivered up, so His whole blood was shed: Matthew 26:28. The shedding of the blood and the death of Christ are concomitant: the one is not the cause of the other. He truly laid down His blood and His life; but not for natural causes, on account of which ordinarily they die, who perish by a violent death. This arises from the surpassing excellence of the Subject.

§ 2. The state of the shed blood followed the actual shedding of that blood.

The actual shedding of the blood was, while it was being shed; we call the state of the shed blood the whole period of its continuance out of the body of the Lord, whether that be short or long.

§ 3. That blood, even in its state of being shed, was free from all corruption.

We were redeemed NOT WITH CORRUPTIBLE THINGS, such as silver or gold, but with the PRECIOUS blood of Christ, as of a Lamb without blemish and without spot; 1 Peter 1:18-19. The preciousness of that blood excludes all corruption. This remains firm and sure; nor do we in any way approve of the unworthy opinions of some respecting the shed blood of Christ, whom Hoepfner expressly confutes, especially in Tract. de S. C., p. 55.

§ 4. It cannot be affirmed, that the blood, which was shed, was again put into the veins of our Lord’s body.

Human reason comprehends nothing but what refers to this life: wherefore we only put our trust in Scripture, which very often refers to the shedding of the blood and to the death of Jesus Christ; and it too does not less celebrate His resurrection and eternal life. But it gives no direct intimation of the putting of the blood again into the body; nor is that fact to be deduced from Scripture by fair inference. Certainly this mode of reasoning makes a large leap: The blood of Christ is incorruptible; therefore it returned into His veins. If the body without the blood, and the blood out of the body, were uncorrupted during the three days of His death, each of them remains also more uncorrupted, after death was fully accomplished, without the other. Let us hear what Scripture suggests.

§ 5. At the time of the ascension the blood separated from the body was carried into heaven.

The entrance of the Priest of the New Testament into the true sanctuary was His Ascension into heaven; and indeed, at the death of Christ, the veil of the earthly temple was rent asunder, and then the true sanctuary, heaven, was opened; but the entrance itself was made by ascending into heaven. The resurrection took place on the third day after His death; His ascension, forty days after the resurrection. Moreover Christ entered into the sanctuary by His own blood; not merely after the blood was shed, and by the force of its being shed, nor with the blood taken back into the body, but BY the blood: therefore this Priest Himself carried into the sanctuary His own blood separately from His body (Scherzerus, in Syst., p. 390, accuses one of rashness, who thought that the particles of Christ’s blood which adhered to the lash, to the crown of thorns, and to the nails, and the drops of blood shed, were miraculously preserved on the earth, and were multiplied in the Eucharist); and at the very time of His entrance or ascension Christ had His blood separate from His body. His body was bloodless; yet not lifeless, but alive. The blood in His body would not have agreed with the type of the priest under the Old Testament, who entered into the sanctuary with the blood of animals. See ch. Hebrews 9:7; Hebrews 9:25, and especially Hebrews 12:12, where διʼ and διὰ entirely correspond to each other with the same meaning. Witsius, in Diss. de sacerdotio Aaronis et Christi, T. I. Misc., p. 510, where he treats of the passage Hebrews 13:11, acknowledges, that the analogy between the type and the antitype should be preserved; but he at the same time interprets the blood of Christ to be His soul, not correctly: for blood, properly so called, is denoted, as in the type, so in the antitype. Comp. Exx. in Symb. ap., p. 171. Moreover there is a still weaker explanation given by Sibrandus Lubbertus, lib. ii. c. Socin. de J. C. Servatore, c. 21: “We read concerning the annual sacrifice, Leviticus 16, that its blood was carried into the most holy place; but there is a great difference between this blood and the blood of Christ. For the material blood, that was shed when the animal victim was slain, was carried into the sanctuary; but the material blood of Christ, which was shed when He was slain for us, was NOT carried into heaven. What then was done? As the priest under the law appeared in the Levitical sanctuary with the blood of the victim slain for himself and the people, so Christ appears for us in heaven, not with the material blood that was shed, but by the power and efficacy of the blood shed for us.” The apostle does not say, the power and efficacy of the blood, but Christ’s own (proper) blood (ch. Hebrews 9:12), by which an entrance was made into the sanctuary: nor does he call it MATERIAL blood, but the blood of Him, who through the eternal Spirit offered Himself without spot unto God. The discourses of excellent interpreters and commentators often imitate this emphasis, which is given to this subject by the apostle. Chrysost. Hom. 33, on Hebrews 13 : “The actual economy of the suffering was without—I say, without; but the blood was carried up INTO heaven. You observe, that we are partakers of the blood that was carried into the sanctuary—the true sanctuary—the blood of the sacrifice in which He alone, the High Priest, delighted.” Some refer certain words of this passage to one thing, others to another; but all agree in giving the same meaning to ἀλλʼ εἰς τὸν, κ.τ.λ. The above translation is that which I am inclined to adopt. Conr. Pellicanus on Hebrews 9 : “Christ brought the price of His blood for redeeming us to the Father, into heaven.” Calvin on Hebrews 10.: “Since the blood of cattle became soon corrupted, it could not long retain its efficacy; but the blood of Christ, which has no foul corruption, but always flows with untainted colour, will be sufficient for us to the end of the world. We cannot wonder, if the sacrifices of cattle that had been slain had no power to give life, as they were dead; but Christ, who rose from the dead, to confer life upon us, diffuses His own life into us. This consecration of the way is perpetual, because the blood of Christ is always in a manner dropping before the Father’s face for the purpose of bedewing heaven and earth.” And on ch. 13: “Christ carried His own blood INTO the heavenly sanctuary, to make atonement for the sins of the world.” Again: “The apostle (Hebrews 13:20) seems to me to mean, that Christ so rose from the dead, that His death notwithstanding is not effaced, but retains eternal freshness and efficacy; as if he had said, God raised His Son, but in such a way, that the blood which He shed once for all in His death, for the ratification of the eternal covenant, still retains its efficacy (vigour) after the resurrection, and brings forth its own fruit, as if it were continually flowing.” Hunnius on Hebrews 13 : “Christ carried His own blood into the Holy of Holies.” Dorscheus, P. I. Theol. Zach., p. 51, etc., says on Zechariah 9:11 : “The blood is considered under that aspect of profusion and effusion, but not as it is in its natural state and within its ordinary vessels. 1. Because the manner (nature) of the type requires this: for the blood, under the Old Testament or Covenant, was considered as extravasated and shed, and by this very circumstance it was the shadow of the profusion and effusion of blood which was to take place under the New Testament. 2. Because the nature of the Divine covenant requires this, which demands shedding of blood. 3. Because in this aspect of the blood [i.e. by the effusion of the blood] an act of satisfactory obedience due to God for sin is performed, etc.” Sal. Deylingius: “Christ having ascended into heaven, and sitting at the right hand of GOD, commits our affairs to GOD, and shows to the Father His blood that was shed for us, and His wounds.” Again, quoting Rappoltus, he says: “He presents (shows) to His Father His own blood as the ransom and price of redemption for us, and teaches that by the shedding of it Divine justice has been satisfied.” Observ. Miscell., pp. 571, 572. I do not maintain that these interpreters show the present condition of the blood that has been shed; but I say, that their statements, if such a condition be kept in mind, are more consistent with the texts of which they treat.

§ 6. The blood of Jesus Christ always remains blood shed.

If the return of the blood of Jesus Christ into His body ever could or should have happened, it could or should have happened at least at the very moment of the resurrection, and not later. But that this did not happen before the ascension is evident from the preceding section. Therefore it did not happen at the resurrection; and therefore no time can be found, to which we may ascribe that return. The condition of the blood shed is perpetual. Jesus Himself is in heaven, and His body is also there: so too is His blood in heaven; but His blood is not for that reason now in His body. I am not inclined to refer to this the vision in Revelation 1:14, concerning the whiteness of the head of Jesus Christ, as if it were bloodless; for it has respect to the hair white as snow; but the face is compared to the exceeding brightness of the sun in his greatest strength, ibid. v. 16. Nor do we allege what is found at Luke 24:39, which has been alleged by Augustine, as bearing on this point; for the blood, although it be in the body, is less felt and seen than the flesh and bones. There are other indications given of the blood being separate from the body. The sacred writings present the body and blood under the aspect of things divided, not only in the sufferings and death of our Lord, but also in the supper instituted in remembrance of His death. Examine ch. Hebrews 13:9, etc., Hebrews 10:10; Hebrews 10:29; 1 Corinthians 11:24-25. The mode of predicating follows the mode of existence; for this very reason the body and blood of Christ are considered as quite distinct, because there is a distinction or separation existing in respect (on the part) of the subject. Therefore the blood, as shed, is still in heaven before the eyes of God; it still speaks for us; it is still the blood of sprinkling: 1 Peter 1:2. The blood of Abel, which the earth, having opened its mouth, drank from the hand of Cain, cried out apart from the body; so the blood of Jesus Christ speaks, likewise apart, in heaven, with greater power and benignity. For this reason mention is here properly made of the blood of sprinkling apart from Jesus Himself, as in ch. Hebrews 10:19; Hebrews 10:21, the entrance into the sanctuary in the blood of Jesus, and this same High Priest, are praised (spoken of) apart; and ch. Hebrews 13:12, the blood of Jesus is considered apart from His body (comp. Hebrews 12:11); and ch. Hebrews 13:20, the very raising of the great Shepherd of the sheep from the dead is said to have been accomplished through the blood of the eternal covenant. Comp. Rev. Riegeri. Hist. Frr. Boh., vol. ii., p. 68, etc., where, following the footsteps of Pfaffius, a very wide field of old and more recent opinions is so spread out before us, that this single opinion, which he skilfully states, comes forth without any of the disadvantages attending on the rest. The blood itself shed, not the shedding of the blood, is the ransom, the price of eternal redemption. That price, paid to God, remains paid, without being restored to the body of the Redeemer. The redemption is eternal; the value of the price is eternal, just as if the Redeemer hung on the cross daily and expired daily for us. In His death there was the power of a life that was not to be dissolved. In His life there is the value of His death, which is perpetual. The death of the Lord itself swept away the weakness of His life in the world, in which (weakness), for the sake of undergoing death, He became a partaker of flesh and blood, ch. Hebrews 2:14 : and so the same death, as a passage to a glorious life, had something forthwith suited to a glorious life. Comp. 1 Timothy 3:16, note. Hence the annunciation (“showing forth”) of the Lord’s death comprises His whole history, even that of His burial and resurrection (with which latter the burial is closely connected, 1 Corinthians 15:4), that of His ascension, that of His sitting at the right hand of God until He come: 1 Corinthians 11:26. The great Shepherd of the sheep was brought from the dead, but the covenant, in the blood of which He was brought, is eternal, ch. Hebrews 13:20. From this it is plain, that John has described with great propriety the Lamb, seen by him in His life and glory, as slain.

§ 7. This same fact was acknowledged by the ancient Doctors of the Church.

The fathers generally agreed, that the body of the Lord is now bloodless, nay, even aërial: see Magnif. Pfaffii diss. c. Roger, p. 50; and from this point some have descended even to too great subtlety. The author of the questions among the works of Athanasius, T. ii., f. 433, qu. 128, says, “The men of old themselves, and the ancient prophets, were baptized with that blood and water which flowed from the side of Christ. And how? Listen: Since the human body consists of four elements, it is again resolved into the same after death. So it happened also with Christ: because His holy side gave forth its blood and water, they were resolved, as those of the prophets were resolved, namely, into elements; and He thus baptized these (the elements of the prophets, etc.) when found, etc. Theodorus Abucaras has furnished a paraphrase to this philosophic observation, to whom alone Ittigius ascribes it in the Exercitation, in which he both publishes and refutes the little work of Abucaras. To be resolved into elements,—what is that, but to be subjected to corruption? But away with any thought of this kind concerning the blood of the Lord. These writers would not have fallen into this mistake, if they had learned from older authors, that the blood was put into His body when He rose from the dead. I know not whether this restoration of the blood was even acknowledged by the fathers (the proof [onus probandi] lies with him who maintains the acknowledgment), or at least that it is to be found brought forward before that communion in one kind (at length in the 13th and 14th cent.) began to prevail; to the defenders of which dogma, the Schoolmen, the excuse of concomitancy was convenient. The restoration of the blood was not universally maintained even in the age of Gerson, as is evident from his sermons on the day of the Lord’s circumcision, and from the Josephini, dist. 8. After the Reformation many admitted and propagated that opinion without any controversy, and therefore, as it happens usually, without any doubt. But the grounds on which they rest, evince that the blood of the Lord remained free from corruption, and that His remains (relics), accompanied with miracles, do not continue in the earth; both of which we heartily acknowledge; but by these same arguments it is not positively defined what is the present condition of that precious blood. Sec. I. Gerhard’s dispp., p. 789, 1426, seq.; J. Meisneri. exam. catech. Pal., p. 596, etc. It will be thy duty, Christian reader, to compare together the several opinions on this subject, and decide on them according to the rule of sacred Scripture.

§ 8. The personal union and the state of the shed blood well agree (are quite compatible with one another).

These two are not at variance with each other during the three days of His death: and much less is there any opposition ever afterwards. This whole consideration admits nothing Nestorian, nothing Eutychian.

§ 9. The resurrection and glorious life of Jesus Christ does not set aside the state of the shed blood.

If any one were to suppose that a small quantity of blood remained in the body of the Saviour even after His side was pierced, the restoration of the blood shed to the body might seem on that account the less necessary to the natural reason. But the whole blood was indeed shed, and yet it was not again restored; for the natural or animal life consists in the blood and its circulation, and is supported by bread; but the word of God without bread feeds the bodies of the saints. See concerning Moses, Exodus 24:18; Exodus 34:28; also concerning Elias, 1 Kings 19:8; but chiefly concerning Jesus Christ, Matthew 4:2; Matthew 4:4. For His whole mode of living is known to have exceeded in purity that of all men even from the suitableness of his raiment, John 19:23, note. But if the power of God effects that on the earth, how much more is that done and will be done in heaven? Matthew 22:29 (and for this reason the reader should by the way, but seriously, be reminded, that blood newly produced in the place of that which was shed, was never even dreamt of being ascribed by us to the risen Redeemer): His glorified life does not require the circulation of the blood. The whole is of God, Romans 4:4; Romans 4:10; 1 Corinthians 6:13; 1 Corinthians 15:44; 1 Corinthians 15:50. Our body, our blood, are subject to corruption. What will happen in regard to our blood, I know not; (even in the animal life itself we consider a very great loss of blood, provided life be not endangered, as a matter of less importance than the maiming of a finger or a joint:) The Saviour will certainly make the body conformable to His glorious body. Comp. Samml. von A. und N. 1739; I. Beytr. art. 8; Vales. philos. sacr., p. 81; Melch. I. 712. “We think it quite clear, that the battle fought by Michael, Revelation 12, did not take place immediately after Christ’s ascension into heaven, whither THE BLOOD OF THE LAMB being introduced, took away the dragon’s right to accuse.” Pfaff. Syst. germ., p. 307; Heding. ad Hebrews 9:24; Hebrews 10:14; Kraft Nachr. I. Band, p. 878. The hole in the side (such as a deadly wound would be in the natural body) is the never-failing proof and ornament of His glorified life: Ezekiel 37:6; Ezekiel 37:8. The veins are not mentioned, but גידים are nerves or muscles.

§ 10. The state of the shed blood very strongly confirms communion in both kinds.

The defenders of communion in one kind have no more specious pretence than the concomitancy of the body and blood. But the relation of the body and of the blood of the Lord in the sacred Supper is most distinct [the footing or aspect of the one is quite distinct from that of the other]. First, He says, This is My body: then next, This is My blood. Therefore the body is not exhibited by the blood, but by itself; the blood is not exhibited by the body, but by itself. Lightfoot, in Chron. of the Old Testament, compares Genesis 9:4 with this passage. But the language of Dannhawerus is much to the purpose, who writes as follows: “The blood of Jesus Christ, shed for His disciples and for many, is a heavenly thing, as it is drunk in the sacred Eucharist, and because it is incorruptible, it still exists, 1 Peter 1:19, and was carried by Christ into the sanctuary not made with hands; and yet (the blood spiritually received in the Eucharist) it is the very blood shed in the time of His passion. We must not enter here into scholastic disputes, truly scholastic and trifling, about the remains of Christ’s blood, and its being taken back, concerning which Baron. should be consulted, etc.” Hodos. p. 1202. At the death of Christ the blood was drawn out of the body: the “showing forth” of that death (1 Corinthians 11:26) demands that the bread, after having been blessed, should be eaten in remembrance of the Lord, and that the cup, after having been blessed, should be drunk in like manner in remembrance of the Lord; 1 Corinthians 11:24-25. Thomas Bromley has a profound Answer, published in ten treatises, on the different nature of enjoying the body and blood of Christ.

§ 11. The same cause [reason] admirably supports our faith.

The same Bromley, in the Revelation of Paradise, writes thus: “The blood of the eternal covenant is sprinkled in the sanctuary, which was in a peculiar manner performed once for all by the Lord Jesus after His ascension, according to Hebrews 9:12, By His own blood He entered once into the sanctuary, after He had obtained eternal redemption. But that is still continued at certain times by our great High Priest, for the purpose of allaying the wrath of God occasioned by sin; and it is therefore called the blood of sprinkling, on account of its use, which is continued in heaven, and in the consciences of the saints upon the earth.” Hebrews 9:14. They who are strong in spiritual judgment may decide such matters as these. Truly, believers, in the whole exercise of their faith, and especially in the sacred Supper, as much enjoy the efficacy of the blood of Jesus Christ, as if they had been established (placed) at the moment at which His blood was shed.

§ 12. This circumstance demands more ample consideration from the lovers of Christ.

We may transfer to the present discussion what Andreas Adamus Hochstetterus, P. M., has written in his Exercitation on the entrance of the High Priest into the Holy of Holies. “We do not doubt that the reader will perceive, from the discussion of an argument so perplexed, and omitted by even great interpreters, how much is still left to our own investigation (searching of the Scriptures), and will apply to the glory of the Saviour the labour which we have taken in searching out the hidden truth,” pp. 20, 21. I confess, I find this field but little cultivated, and on such a subject few in general are brought to stop and direct their attention to its consideration. But he who will not straightway shrink from that which seems at first a paradox (something contrary to what would be thought), will soon after taste its sweetness with the progress of faith. Notwithstanding, I obtrude nothing on any man; I merely ask the wise to condescend religiously to examine the whole subject, not according to the rule of human, but Divine judgment. Carnal curiosity has no place here, but the desire of knowing the Redeemer, so far as He has chosen to make known His glory by the rays of the apostolic testimony to them who love Him.

In commentaries and systems, indeed, this subject is not found to be well or fully treated; it is only slightly touched upon; and this perhaps arises from the following reasons: 1. In the passages concerning applicatory grace [applying to us redemption], it is said: The operating cause terminatively[83] is the Holy Spirit, which is true; but the mention of Christ and His merits is only made in relation to the question respecting the external impulsive cause. It so happens that the efficacious operation of Christ and His blood cannot come into consideration either in the one place or the other. 2. The proper (strict) consideration of Christ’s blood is sparingly introduced, and many have straightway recourse to a figure, whereby they understand under this word, blood, either the whole merit of Christ or His life, i.e. the living principle or soul. 3. In serious treatises, the writers directly refer rather to the holy and blessed fruits, than to the mode of the operations themselves, from which these fruits take their rise; comp., for example, the writing of an Anonymous author, die reinigende Kraft des Gottes—Blutes Jesu Christi (ed. A. 1745, Prenzl.), p. 49. When I was young, I anxiously meditated a solid disquisition on the bearing of the merit of Christ on our salvation; but after much thinking, I never proceeded so far as to write a special treatise on that subject. May the Lord Jesus, for His own name’s sake, now and henceforth bestow upon us the bright ray of His own light. Amen.

[83] As opposed to the external impulsive cause.

Hebrews 12:25

Hebrews 12:25. Βλέπετε, see) An admonition which is sharpened by the omission of the particle, οὖν, then.—μὴ παραιτήσησθε, that ye refuse not) through unbelief.—τὸν λαλοῦντα, Him that speaketh) namely, GOD; whose word, now present, is of such a kind that it is (as to be) the prelude of the last ‘shaking’ of all things (Hebrews 12:27) The same word, which is heard in the gospel from heaven, will shake heaven and earth. The blood speaks to God, Hebrews 12:24; but in Hebrews 12:25 there is a speaking, which is made to us: λαλοῦντι, Hebrews 12:24, is neuter, agreeing with αἷμα; λαλοῦντα is masculine. The apostle returns to that with which he set out, ch. Hebrews 1:1.—οὐκ ἔφυγον, they did not escape) They could not withdraw themselves from hearing, nay, they rushed on their punishment.—παραιτησάμενοι, who refused) Hebrews 12:19.—χρηματίζοντα, Him who spake oracles, warnings, precepts) He means God Himself: Hebrews 12:26 at the beginning.—πολλῷ μᾶλλον ἡμεῖς, much more we) namely, shall not escape.—τὸν ἀπʼ οὐρανῶν) namely, χρηματίζοντα, Him who gives oracles, etc., from the heavens. Mount Sinai on earth reached to the lowest region of heaven; but from the heavens, and therefore from the very heaven of glory, has the Son brought both His blessedness and His preaching, in consequence of which very frequent mention of the kingdom of the heavens is made in His discourses: and to all this the Father has superadded His testimony: and now in His word (speaking) He represents (presents vividly to us) the shaking of heaven, of which Hebrews 12:26.—ἀποστρεφόμενοι, if we turn away) This word signifies greater obstinacy than παραιτησάμενοι, they who refused.

Hebrews 12:26

Hebrews 12:26. Οὗ ἡ φωνὴ) as being One whose voice. Hereby is explained what kind of speaking that was on earth, and what kind of speaking of oracles, χρηματισμὸς, this is from the heavens. Therefore the article τὸν in Hebrews 12:25 does not prevent it from being one and the same person who spoke on earth and who now speaks from heaven. There is however a Mimesis,[85] and the feelings of those are expressed who do not acknowledge Him that speaketh.—τὴν γῆν) Γῆ ἘΣΕΊΣΘΗ, the earth was shaken, Psalm 68:9, רָעָשָׁה, and Haggai uses this same word. The psalm mentions, that even the heavens dropped at that time, namely, those near to the mountain; but Haggai speaks of the whole created (made) heavens.—νῦν, now) The apostle shows not only what GOD now has promised, but what He is doing (is to do).—ἐπήγγελται) He hath promised. It is a promise intended to excite the hope of the saints, although the ungodly are terrified at it: therefore this passage contains an admonition entirely evangelical: comp. ch. Hebrews 2:3.—ἔτι ἁπαξ ἐγὼ σείσω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανὸν, yet once more I will shake not only the earth, but also heaven) עוד אחת מעט היא ואני מרעיש ונ, LXX. ἜΤΙ ἍΠΑΞ, Κ.Τ.Λ., and Hebrews 12:21, ἘΓῺ ΣΕΊΩ, Κ.Τ.Λ., yet once I will shake the heaven and the earth and the sea and the dry land, etc.; and Hebrews 12:21, I shake the heaven and the earth and the sea and the dry land. The apostle brings the two verses into one, by which he shows that it was one and the same shaking, of which the one verse of Haggai denotes the beginning, the other the end. For that shaking began at the first coming of the Messiah; it will be finished at the second: concerning the former, comp. Matthew 3:17; Matthew 27:51; Matthew 28:2; Acts 2:2; Acts 4:31 : concerning the latter, Matthew 24:7; Revelation 16:20; Revelation 20:11. There is an illustrious testimony given by Sir Isaac New ton on Daniel, p. 94: “And there is scarcely any prophecy concerning Christ in the whole of the Old Testament, which does not, to some extent at least, refer to His second coming.”—ΣΕΊΣΩ, I will shake) Others read σείω. The LXX. have both, as we have now seen; but σείω, I will shake, expresses the promise.[86]

[85] See Append.

[86] And that reading in the larger Ed. is not reckoned among those to be approved; on the marg. of the 2d Ed. it is equal to the reading σείω, and is decidedly preferred in the Germ. Vers.—E. B.

AC Vulg. Memph. and Theb. read σείσω. But Df and Rec. Text σείω, with less authority.—ED.

Hebrews 12:27

Hebrews 12:27. Τῶν σαλευομένων, of those things that are shaken) the heaven and the earth.—τὴν μετάθεσιν, the removing) The same word occurs at Hebrews 7:12. The antithesis is μείνῃ, should remain. It will be said: When the earth was formerly shaken, no removal took place; how then is a removal now connected with the shaking of the heaven and the earth? Ans. This shaking is total; is final; is promised, and there is therefore an intimation, that better things will succeed,—that is, those things which are not removed, but are immoveable, will succeed those things which are removed. The first was the prelude of the second.—ὡς πεποιημένων, as of those things that are made) The reason why those things, which are said to be shaken, fall under removal, for they are things made formerly by creation, and so made, that they would not remain of themselves, but would be removed; and that subsequently those should only remain which are not removed. So Paul speaks, 2 Corinthians 5:1.—ἵνα μείνῃ) that they should remain. For he says μείνῃ, not μένῃ. The imperfect depends on the preterite πεποιημένων, made. Μένω, I remain, is often said of a thing which is left remaining (surviving) when others pass away; and hence also μόνος comes from μένω; 1 Corinthians 13:13.—τά μὴ σαλευόμενα, the things which are not shaken) the city of the living GOD, Hebrews 12:22 : the new heaven and the new earth, Revelation 21:1, note.

Hebrews 12:28

Hebrews 12:28. Βασιλείαν) a kingdom more magnificent than the present heaven and earth.—παραλαμβάνοντες, receiving) receiving a promise from GOD, accepting with the willingness of faith.—ἔχωμεν χάριν, let us have grace) χάριν ἔχειν, is to have grace [to feel gratitude], to be grateful, Luke 17:9, and often. It also means to be acceptable to, Acts 2:47; and in much the same sense, 2 Corinthians 1:15. To have grace, passively, is to be under the power of grace; also in much the same sense in this passage. To find grace is an act; to have grace is a state, conjoined with the will (willingness on the part) of believers.—λατρεύωμεν,[87] we may serve) as royal priests.—μετά αἰδοῦς, with reverence) from the perception of our own unworthiness, lest we should offend the eyes of GOD.[88]—καὶ εὐλαβείας, and fear) from the perception of the divine majesty, lest we should bring destruction upon ourselves. Hesychius explains εὐλαβεῖσθαι, as φυλάττεσθαι, φοβεῖσθαι. Hope is tempered (mingled) with reverence and fear, lest it should degenerate into petulant boldness: comp. the following ver. with ch. Hebrews 10:27.

[87] The margin of both Ed. prefers the Indicative, λατρεύομεν.—E. B.

[88] Who is “of purer eyes than to behold iniquity.”—ED.

The Indic. λατρεύομεν has none of the oldest authorities on its side. They all have λατρεύωμεν.—ED.

Hebrews 12:29

Hebrews 12:29. Καὶ γὰρ, for) A very important Epiphonema.[89]—ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον, our God is a consuming fire) Deut. above, at Deuteronomy 12:18-19, several times quoted, in ch. Deuteronomy 14:24, LXX., ὅτι Κύριος ὁ Θεός σου πῦρ καταναλίσκου ἐστί, Θεὸς ζηλωτής; comp. ibid. ch. Hebrews 9:3. Our God, in whom we hope, is at the same time to be feared.

[89] An exclamation appended after a weighty demonstration.—ED.

Hebrews 12

1. Wherefore, seeing we also, etc. This conclusion is, as it were, an epilogue to the former chapter, by which he shows the end for which he gave a catalogue of the saints who excelled in faith under the Law, even that every one should be prepared to imitate them; and he calls a large multitude metaphorically a cloud, for he sets what is dense in opposition to what is thinly scattered. (242) Had they been a few in number, yet they ought to have roused us by their example; but as they were a vast throng, they ought more powerfully to stimulate us.

He says that we are so surrounded by this dense throng, that wherever we turn our eyes many examples of faith immediately meet us. The word witnesses I do not take in a general sense, as though he called them the martyrs of God, and I apply it to the case before us, as though he had said that faith is sufficiently proved by their testimony, so that no doubt ought to be entertained; for the virtues of the saints are so many testimonies to confirm us, that we, relying on them as our guides and associates, ought to go onward to God with more alacrity.

Let us lay aside every weight, or every burden, etc. As he refers to the likeness of a race, he bids us to be lightly equipped; for nothing more prevents haste than to be encumbered with burdens. Now there are various burdens which delay and impede our spiritual course, such as the love of this present life, the pleasures of the world, the lusts of the flesh, worldly cares, riches also and honors, and other things of this kind. Whosoever, then, would run in the course prescribed by Christ, must first disentangle himself from all these impediments, for we are already of ourselves more tardy than we ought to be, so no other causes of delay should be added.

We are not however bidden to cast away riches or other blessings of this life, except so far as they retard our course for Satan by these as by toils retains and impedes us.

Now, the metaphor of a race is often to be found in Scripture; but here it means not any kind of race, but a running contest, which is wont to call forth the greatest exertions. The import of what is said then is, that we are engaged in a contest, even in a race the most celebrated, that many witnesses stand around us, that the Son of God is the umpire who invites and exhorts us to secure the prize, and that therefore it would be most disgraceful for us to grow weary or inactive in the midst of our course. And at the same time the holy men whom he mentioned, are not only witnesses, but have been associates in the same race, who have beforehand shown the way to us; and yet he preferred calling them witnesses rather than runners, in order to intimate that they are not rivals, seeking to snatch from us the prize, but approves to applaud and hail our victory; and Christ also is not only the umpire, but also extends his hand to us, and supplies us with strength and energy; in short, he prepares and fits us to enter on our course, and by his power leads us on to the end of the race.

And the sin which does so easily beset us, or, stand around us, etc. This is the heaviest burden that impedes us. And he says that we are entangled, in order that we may know, that no one is fit to run except he has stripped off all toils and snares. He speaks not of outward, or, as they say, of actual sin, but of the very fountain, even concupiscence or lust, which so possesses every part of us, that we feel that we are on every side held by its snares. (243)

Let us run with patience, etc. By this word patience, we are ever reminded of what the Apostle meant to be mainly regarded in faith, even that we are in spirit to seek the kingdom of God, which is invisible to the flesh, and exceeds all that our minds can comprehend; for they who are occupied in meditating on this kingdom can easily disregard all earthly things. He thus could not more effectually withdraw the Jews from their ceremonies, than by calling their attention to the real exercises of faith, by which they might learn that Christ’s kingdom is spiritual, and far superior to the elements of the world.



(242) A cloud for a large multitude is a classical metaphor, and not scriptural. A cloud of footmen, and a cloud of birds, are used by Homer; and a cloud of footmen and horsemen, by Livy. — Ed.

(243) See Appendix P 2.



2. Who for the joy that was set before him, etc. Though the expression in Latin is somewhat ambiguous, yet according to the words in Greek the Apostle’s meaning is quite clear; for he intimates, that though it was free to Christ to exempt himself from all trouble and to lead a happy life, abounding in all good things, he yet underwent a death that was bitter, and in every way ignominious. For the expression, for joy, is the same as, instead of joy; and joy includes every kind of enjoyment. And he says, set before him, because the power of availing himself of this joy was possessed by Christ, had it so pleased him. At the same time if any one thinks that the prepositionἀντὶ denotes the final cause, I do not much object; then the meaning would be, that Christ refused not the death of the cross, because he saw its blessed issue. I still prefer the former exposition. (244)

But he commends to us the patience of Christ on two accounts, because he endured a most bitter death, and because he despised shame. He then mentions the glorious end of his death, that the faithful might know that all the evils which they may endure will end in their salvation and glory, provided they follow Christ. So also says James, “Ye have heard of the patience of Job, and ye know the end.” (Jas 5:11.) Then the Apostle means that the end of our sufferings will be the same with those of Christ, according to what is said by Paul, “If we suffer with him, we shall also reign together.” (Rom 8:17.)



(244) See Appendix Q 2.



3. For consider him, etc. He enforces his exhortation by comparing Christ with us; for if the Son of God, whom it behaves all to adore, willingly underwent such severe conflicts, who of us should dare to refuse to submit with him to the same? For this one thought alone ought to be sufficient to conquer all temptations, that is, when we know that we are companions or associates of the Son of God, and that he, who was so far above us, willingly came down to our condition, in order that he might animate us by his own example; yea, it is thus that we gather courage, which would otherwise melt away, and turn as it were into despair.



4. Ye have not yet, resisted unto blood, etc. He proceeds farther, for he reminds us, that even when the ungodly persecute us for Christ’s sake, we are then contending against sin. Into this contest Christ could not enter, for he was pure and free from all sin; in this respect, however, we are unlike him, for sin always dwells in us, and afflictions serve to subdue and put it to flight.

In the first place we know that all the evils which are in the world, and especially death, proceed from sin; but this is not what the Apostle treats of; he only teaches us, that the persecutions which we endure for the Gospel’s sake, are on another account useful to us, even because they are remedies to destroy sin; for in this way God keeps us under the yoke of his discipline, lest our flesh should become wanton; he sometimes also thus checks the impetuous, and sometimes punishes our sins, that we may in future be more cautious. Whether then he applies remedies to our sins, or anticipates us before we sin, he thus exercises us in the conflict with sin, referred to by the Apostle. With this honor indeed the Son of God favors us, that he by no means regards what we suffer for his Gospel as a punishment for sin. It behooves us still to acknowledge what we hear from the Apostle in this place, that we so plead and defend the cause of Christ against the ungodly, that at the same time we are carrying on war with sin, our intestine enemy. Thus God’s grace towards us is twofold — the remedies he applies to heal our vices, he employs for the purpose of defending his gospel. (245)

But let us bear in mind whom he is here addressing, even those who had joyfully suffered the loss of their goods and had endured many reproaches; and yet he charges them with sloth, because they were fainting half way in the contest, and were not going on strenuously to the end. There is therefore no reason for us to ask a discharge from the Lord, whatever service we may have performed; for Christ will have no discharged soldiers, but those who have conquered death itself.



(245) “Striving against sin,” or contending or fighting against sin, — the sin of apostasy, says Grotius, — the sin of their persecutors, say Macknight and Stuart, sin being considered here as standing for sinners, the abstract for the concrete. The Apostle says, that they had not yet resisted — resisted what? This he seems to explain by saying, “contending against sin.” It was then, the assault of sin that they had not yet resisted unto blood; and that sin was evidently apostasy, the sin plausibly presented to them, or ready to encompass and entangle them, mentioned in Heb 12:1.

The phraseology here is similar to what is in the preceding verse; a participle ends the sentence, and that qualifies the foregoing verb — “that ye may not become wearied, being faint in your souls.” Faintness or despondency in mind would inevitably be accompanied with weariness. Faith or strength of mind is necessary to prevent fatigue or weariness while engaged in contests and great trials; and as a preventive of despondency, we are directed attentively to consider how our savior bore the extreme trials which he had to endure. — Ed.



5. And ye have forgotten, etc. I read the words as a question; for he asks, whether they had forgotten, intimating that it was not yet time to forget. But he enters here on the doctrine, that it is useful and needful for us to be disciplined by the cross; and he refers to the testimony of Solomon, which includes two parts; the first is, that we are not to reject the Lord’s correction; and in the second the reason is given, because the Lord loves those whom he chastises. (246) But as Solomon thus begins, my “Son”, the Apostle reminds us that we ought to be allured by so sweet and kind a word, as that this exhortation should wholly penetrate into our hearts. (247)

Now Solomon’s argument is this: — If the scourges of God testify his love towards us, it is a shame that they should be regarded with dislike or hatred. For they who bear not to be chastised by God for their own salvation, yea, who reject a proof of his paternal kindness, must be extremely ungrateful.



(246) “Correction” is the best word forπαιδεία, as it stands for מוסר and not “chastening” or chastisement. “Despise” in Hebrew is to regard a thing as trifling or with contempt, and so in Greek it means to regard a thing as little; the meaning is, not stoical; and then the meaning of the next clause is, be not depending. “Fret not,” or “be not faint” or despairing, “when reproved” or “chastised.” — Ed

(247) Beza, Grotius, Macknight and Stuart, agree with Calvin in reading the first words interrogatively — “And have ye forgotten?” etc.

Ribera, the Jesuit, in his comment on this verse said, “The Apostle indirectly (tacite) reproves them, because they had no recourse to Scripture in their afflictions; compare Rom 15:4.” Capellus, referring to this passage, observed, “I wish the Jesuits were always to speak in this manner, but Ribera ought to have remembered that Paul was addressing the flock rather than the pastors, and that therefore, the Scriptures ought to be read by laymen.”

The clear intimation of the passage no doubt is, that the Hebrews ought to have attended to the truths contained in Scripture. — Ed.



6. For whom the Lord loveth, etc. This seems not to be a well­founded reason; for God visits the elect as well as the reprobate indiscriminately, and his scourges manifest his wrath oftener than his love; and so the Scripture speaks, and experience confirms. But yet it is no wonder that when the godly are addressed, the effect of chastisements which they feel, is alone referred to. For however severe and angry a judge God may show himself towards the reprobate, whenever he punishes them; yet he has no other end in view as to the elect, but to promote their salvation; it is a demonstration of his paternal love. Besides, the reprobate, as they know not that they are governed by God’s hand, for the most part think that afflictions come by chance. As when a perverse youth, leaving his father’s house, wanders far away and becomes exhausted with hunger, cold, and other evils, he indeed suffers a just punishment for his folly, and learns by his sufferings the benefit of being obedient and submissive to his father, but yet he does not acknowledge this as a paternal chastisement; so is the case with the ungodly, who having in a manner removed themselves from God and his family, do not understand that God’s hand reaches to them.

Let us then remember that the taste of God’s love towards us cannot be had by us under chastisements, except we be fully persuaded that they are fatherly scourges by which he chastises us for our sins. No such thing can occur to the minds of the reprobate, for they are like fugitives. It may also be added, that judgment must begin at God’s house; though, then, he may strike aliens and domestics alike, he yet so puts forth his hand as to the latter as to show that they are the objects of his peculiar care. But the previous one is the true solution, even that every one who knows and is persuaded that he is chastised by God, must immediately be led to this thought, that he is chastised because he is loved by God. For when the faithful see that God interposes in their punishment, they perceive a sure pledge of his love, for unless he loved them he would not be solicitous about their salvation. Hence the Apostle concludes that God is offered as a Father to all who endure correction. For they who kick like restive horses, or obstinately resist, do not belong to this class of men. In a word, then, he teaches us that God’s corrections are then only paternal, when we obediently submit to him. (248)



(248) See Appendix R 2.



7. For what son is he, etc. He reasons from the common practice of men, that it is by no means right or meet that God’s children should be exempt from the discipline of the cross; for if no one is to be found among us, at least no prudent man and of a sound judgment, who does not correct his children — for without discipline they cannot be led to a right conduct — how much less will God neglect so necessary a remedy, who is the best and the wisest Father?

If any one raises an objection, and says that corrections of this kind cease among men as soon as children arrive at manhood: to this I answer, that as long as we live we are with regard to God no more than children, and that this is the reason why the rod should ever be applied to our backs. Hence the Apostle justly infers, that all who seek exemption from the cross do as it were withdraw themselves from the number of his children.

It hence follows that the benefit of adoption is not valued by us as it ought to be, and that the grace of God is wholly rejected when we seek to withdraw ourselves from his scourges; and this is what all they do who bear not their afflictions with patience. But why does he call those who refuse correction bastards rather than aliens? Even because he was addressing those who were members of the Church, and were on this account the children of God. He therefore intimates that the profession of Christ would be false and deceitful if they withdrew themselves from the discipline of the Father, and that they would thus become bastards, and be no more children. (249)

(249) There is in this verse the word “sons,” to be understood after “all;” that is, “all the sons are partakers:” so Macknight and Stuart. As “sons” conclude the verse, the word is omitted here. Those who have only the name of Christians are called “bastards,” or spurious or illegitimate children, because they are not born of God, being only the children of the flesh. They are not Isaac’s but Ishmael, whatever their professions may be, and though baptized and partakers of all the outward privileges of the gospel. — Ed.



9. Furthermore, we have had fathers of our flesh, etc. This comparison has several parts: the first is, that if we showed so much reverence to the fathers from whom we have descended according to the flesh, as to submit to their discipline, much more honor is due to God who is our spiritual Father; another is, that the discipline which fathers use as to their children is only useful for the present life, but that God looks farther, having in view to prepare us for an eternal life; and the third is, that men chastise their children as it seems good to them, but that God regulates his discipline in the best manner, and with perfect wisdom, so that there is nothing in it but what is duly ordered. He then, in the first place, makes this difference between God and men, that they are the fathers of the flesh, but he of the spirit; and on this difference he enlarges by comparing the flesh with the spirit.

But it may be asked, Is not God the Father also of our flesh? For it is not without reason that Job mentions the creation of men as one of the chief miracles of God: hence on this account also he is justly entitled to the name of Father. Were we to say that he is called the Father of spirits, because he alone creates and regenerates our souls without the aid of man, it might be said again that Paul glories in being the spiritual father of those whom he had begotten in Christ by the Gospel. To these things I reply, that God is the Father of the body as well as of the soul, and, properly speaking, he is indeed the only true Father; and that this name is only as it were by way of concession applied to men, both in regard of the body and of the soul. As, however, in creating souls, he does use the instrumentality of men, and as he renews them in a wonderful manner by the power of the Spirit, he is peculiarly called, by way of eminence, the Father of spirits. (250)

When he says, and we gave them reverence, he refers to a feeling implanted in us by nature, so that we honor parents even when they treat us harshly. By saying, in subjection to the Father of spirits, he intimates that it is but just to concede to God the authority he has over us by the right of a Father. By saying, and live, he points out the cause or the end, for the conjunction “and” is to be rendered that, — “that we may live.” Now we are reminded by this word live, that there is nothing more ruinous to us than to refuse to surrender ourselves in obedience to God.



(250) Here is an instance, among many others, in which men’s ingenuity is allowed unnecessarily to involve things in difficulties. The comparison here is founded on two palpable facts: there are fathers of our flesh, i.e., the body, and they have for a short time a duty to perform as such; but God, being the Father of our Spirits, which are to continue forever, deals with us in a way corresponding to our destiny. The question of instrumentality has nothing to do with the subject. Nor can anything be fairly drawn from this passage as to the useless question of the non-traduction of souls, as some have thought; and it may be justly be called useless, as it is a question beyond the range of human inquiry. — Ed.



10. For they verily for a few days, etc. The second amplification of the subject, as I have said, is that God’s chastisements are appointed to subdue and mortify our flesh, so that we may be renewed for a celestial life. It hence appears that the fruit or benefit is to be perpetual; but such a benefit cannot be expected from men, since their discipline refers to civil life, and therefore properly belongs to the present world. It hence follows that these chastisements bring far greater benefit, as the spiritual holiness conferred by God far exceeds the advantages which belong to the body.

Were any one to object and say, that it is the duty of parents to instruct their children in the fear and worship of God, and that therefore their discipline seems not to be confined to so short a time; to this the answer is, that this is indeed true, but the Apostle speaks here of domestic life, as we are wont commonly to speak of civil government; for though it belongs to magistrates to defend religion, yet we say that their office is confined to the limits of this life, for otherwise the civil and earthly government cannot be distinguished from the spiritual kingdom of Christ.

Moreover when God’s chastisements are said to be profitable to make men partners of his holiness, this is not to be so taken as though they made us really holy, but that they are helps to sanctify us, for by them the Lord exercises us in the work of mortifying the flesh.



11. Now no chastening, etc. This he adds, lest we should measure God’s chastisements by our present feelings; for he shows that we are like children who dread the rod and shun it as much as they can, for owing to their age they cannot yet judge how useful it may be to them. The object, then, of this admonition is, that chastisements cannot be estimated aright if judged according to what the flesh feels under them, and that therefore we must fix our eyes on the end: we shall thus receive the peaceable fruit of righteousness. And by the fruit of righteousness he means the fear of the Lord and a godly and holy life, of which the cross is the teacher. He calls itpeaceable, because in adversities we are alarmed and disquieted, being tempted by impatience, which is always noisy and restless; but being chastened, we acknowledge with a resigned mind how profitable did that become to us which before seemed bitter and grievous. (251)

(251) See Appendix S 2.



12. Wherefore, lift up, etc. After having taught us that God regards our salvation when he chastises us, he then exhorts us to exert ourselves vigorously; for nothing will more weaken us and more fully discourage us than through the influence of a false notion to have no taste of God’s grace in adversities. There is, therefore, nothing more efficacious to raise us up than the intimation that God is present with us, even when he afflicts us, and is solicitous about our welfare. But in these words he not only exhorts us to bear afflictions with courage, but also reminds us that there is no reason for us to be supine and slothful in performing our duties; for we find more than we ought by experience how much the fear of the cross prevents us to serve God as it behooves us. Many would be willing to profess their faith, but as they fear persecution, hands and feet are wanting to that pious feeling of the mind. Many would be ready to contend for God’s glory, to defend what is good and just in private and in public, and to do their duties to God and their brethren; but as danger arises from the hatred of the wicked, as they see that troubles, and those many, are prepared for them, they rest idly with their hands as it were folded.

Were then this extreme fear of the cross removed, and were we prepared for endurance, there would be nothing in us not fitted and adapted for the work of doing God’s will. This, then, is what the Apostle means here, “You have your hands,” he says, “hanging down and your knees feeble, because ye know not what real consolation there is in adversity; hence ye are slow to do your duty: but now as I have shown how useful to you is the discipline of the cross, this doctrine ought to put new vigor in all your members, so that you may be ready and prompt, both with your hands and feet, to follow the call of God.” Moreover, he seems to allude to a passage in Isaiah, (Isa 35:3;) and there the Prophet commands godly teachers to strengthen trembling knees and weak hands by giving them the hope of favor; but the Apostle bids all the faithful to do this; for since this is the benefit of the consolation which God offers to us, then as it is the office of a teacher to strengthen the whole Church, so every one ought, by applying especially the doctrine to his own case, to strengthen and animate himself. (252)



(252) The words are neither from the Hebrew nor from the Septuagint, but the order is more according to the former than the latter. The Hebrew is “Brace ye up the relaxed hands, and the tottering knees invigorate;” and the Sept., “Be strong, ye relaxed hands and paralyzed knees.” The literal rendering of this passage is, “Therefore the enfeebled (or relaxed) hands and the paralyzed knees restore; i.e., to their former vigor, so that you may contend with your enemies and your trials and run your race.” They had before acted nobly as it is stated in Heb 10:32; he now exhorts them to recover their former vigor and strength. It is rendered by Macknight, “Bring to their right position.” The verbἀνορθόω literally means no doubt to make straight again, and is so used in Luk 13:13; but it has also the meaning of renewing or restoring to a former state, or of rebuilding. See Act 15:16. And in this sense Schleusner takes it in this passage. It is used in the Sept. in the sense of establishing confirming, making firm or strong. See Jer 10:12. Hence Stuart gives this version,—

“Strengthen the weak hands and the feeble knees.”

But the idea of repairing, or restoring or reinvigorating, gives the passage the most emphatic meaning. The Apostle in this instance only borrows some of the words from Isaiah, and accommodates them to his own purpose. — Ed.



13. And make straight paths, etc. He has been hitherto teaching us to lean on God’s consolations, so that we may be bold and strenuous in doing what is right, as his help is our only support; he now adds to this another thing, even that we ought to walk prudently and to keep to a straight course; for indiscreet ardor is no less an evil than inactivity and softness. At the same time this straightness of the way which he recommends, is preserved when a man’s mind is superior to every fear, and regards only what God approves; for fear is ever very ingenious in finding out byways. As then we seek circuitous courses, when entangled by sinful fear; so on the other hand every one who has prepared himself to endure evils, goes on in a straight way wheresoever the Lord calls him, and turns not either to the right hand or to the left. In short, he prescribes to us this rule for our conduct, — that we are to guide our steps according to God’s will, so that neither fear nor the allurements of the world, nor any other things, may draw us away from it. (253)

Hence be adds, Lest that which is lame be turned out of the way, or, lest halting should go astray; that is, lest by halting ye should at length depart far from the way. He calls it halting, when men’s minds fluctuate, and they devote not themselves sincerely to God. So spoke Elijah to the double­minded who blended their own superstitions with God’s worship, “How long halt ye between two opinions?” (1. g 18:21.) And it is a befitting way of speaking, for it is a worse thing to go astray than to halt. Nor they who begin to halt do not immediately turn from the right way, but by degrees depart from it more and more, until having been led into a diverse path so they remain entangled in the midst of Satan’s labyrinth. Hence the apostle warns us to strive for the removal of this halting in due time; for if we give way to it, it will at length turn us far away from God.

The words may indeed be rendered, “Lest halting should grow worse,” or turn aside; but the meaning would remain the same; for what the Apostle intimates is, that those who keep not a straight course, but gradually though carelessly turn here and there, become eventually wholly alienated from God. (254)



(253) Having spoken of strength, he now tells them how to use that strength. Be strong, and take a right course; go along the straight way of duty. See Appendix T 2. — Ed.

(254) This interpretation is given by Grotius, Macknight and Stuart; but Beza, Doddridge and Scott, take the view given in our version regarding the lame or weak person as intended byτὸ χωλὸν. So is the Vulgate, “that no one halting may go astray, but rather be healed.” — Ed



14. Follow peace, etc. Men are so born that they all seem to shun peace; for all study their own interest, seek their own ways, and care not to accommodate themselves to the ways of others. Unless then we strenuously labor to follow peace, we shall never retain it; for many things will happen daily affording occasion for discords. This is the reason why the Apostle bids us to follow peace, as though he had said, that it ought not only to be cultivated as far as it may be convenient to us, but that we ought to strive with all care to keep it among us. And this cannot be done unless we forget many offenses and exercise mutual forbearance. (255)

As however peace cannot be maintained with the ungodly except on the condition of approving of their vices and wickedness, the Apostle immediately adds, that holiness is to be followed together with peace; as though he commended peace to us with this exception, that the friendship of the wicked is not to be allowed to defile or pollute us; for holiness has an especial regard to God. Though then the whole world were roused to a blazing war, yet holiness is not to be forsaken, for it is the bond of our union with God. In short, let us quietly cherish concord with men, but only, according to the proverb, as far as conscience allows.

He declares, that without holiness no man shall see the Lord; for with no other eyes shall we see God than those which have been renewed after his image.



(255) It has been justly observed thatδιώκω is to follow or pursue one fleeing away from us. It means not only to seek peace but strive to maintain it. Psa 34:14, we have pursuing after seeking, “Seek peace and pursue it,” i.e., strive earnestly to secure and retain it. Rom 12:18, is an explanation.

But this strenuous effort as to peace is to be extended to holiness; not chastity, as Chrysostom and some other fathers have imagined, but holiness in its widest sense, purity of heart and life, universal holiness. The wordἁγιασμὸς is indeed taken in a limited sense, and rendered “sanctification” 1. h 4:3, and it may be so rendered here as it is in those places where it evidently means holiness universally, 1. o 1:30; 2. h 2:13, 1. e 1:2. The article is put before it in order to show its connection with what follows, “and the (or that) holiness, without which no one shall see the Lord.” — Ed



15. Looking diligently, or, taking care, or, attentively providing, etc. (256) By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure or remiss, he instantly circumvents us. We have, in short, need of striving and vigilance, if we would persevere in the grace of God.

Moreover, under the word grace, he includes our whole vocation. If any one hence infers that the grace of God is not efficacious, except we of our own selves cooperate with it, the argument is frivolous. We know how great is the slothfulness of our flesh; it therefore wants continual incentives; but when the Lord stimulates us by warning and exhortation, he at the same time moves and stirs up our hearts, that his exhortations may not be in vain, or pass away without effect. Then from precepts and exhortations we are not to infer what man can do of himself, or what is the power of freewill; for doubtless the attention or diligence which the Apostle requires here is the gift of God.

Lest any root, etc. I doubt not but that he refers to a passage written by Moses in Deu 29:18; for after having promulgated the Law, Moses exhorted the people to beware, lest any root germinating should bear gall and wormwood among them. He afterwards explained what he meant, that is, lest any one, felicitating himself in sin, and like the drunken who are wont to excite thirst, stimulating sinful desires, should bring on a contempt of God through the alluring of hope of impunity. The same is what the Apostle speaks of now; for he foretells what will take place, that is, if we suffer such a root to grow, it will corrupt and defile many; he not only bids every one to irradiate such a pest from their hearts, but he also forbids them to allow it to grow among them. It cannot be indeed but that these roots will ever be found in the Church, for hypocrites and the ungodly are always mixed with the good; but when they spring up they ought to be cut down, lest by growing they should choke the good seed.

He mentions bitterness for what Moses calls gall and wormwood; but both meant to express a root that is poisonous and deadly. Since then it is so fatal an evil, with more earnest effort it behooves us to check it, lest it should rise and creep farther. (257)



(256) It means properly overseeing and is rendered “taking the oversight,” in 1. e 5:2, where alone it occurs elsewhere. The word bishop comes from it. It is rendered, “taking heed,” by Erasmus; “Diligently attending,” by Grotius; “Taking care,” by Beza; “Looking to it,” by Doddridge; “carefully observing,” by Macknight; and “Seeing to it.” By Stuart. Considering what follows, “Taking heed” would be the best version. — Ed.

(257) See Appendix U 2.



16. Lest there be any fornicator or profane person, etc. As he had before exhorted them to holiness, so now, that he might reclaim them from defilements opposed to it, he mentions a particular kind of defilement, and says, “Lest there be any fornicator.” But he immediately comes to what is general, and adds, “or a profane person;” for it is the term that is strictly contrary to holiness. The Lord calls us for this end, that he may make us holy unto obedience: this is done when we renounce the world; but any one who so delights in his own filth that he continually rolls in it, profanes himself. We may at the same time regard the profane as meaning generally all those who do not value God’s grace so much as to seek it and despise the world. But as men become profane in various ways, the more earnest we ought to strive lest an opening be left for Satan to defile us with his corruptions. And as there is no true religion without holiness, we ought to make progress continually in the fear of God, in the mortifying of the flesh, and in the whole practice of piety; for as we are profane until we separate from the world so if we roll again in its filth we renounce holiness.

As Esau, etc. This example may be viewed as an exposition of the word profane; for when Esau set more value on one meal than on his birthright, he lost his blessing. Profane then are all they in whom the love of the world so reigns and prevails that they forget heaven: as is the case with those who are led away by ambition, or become fond of money or of wealth, or give themselves up to gluttony, or become entangled in any other pleasures; they allow in their thoughts and cares no place, or it may be the last place, to the spiritual kingdom of Christ.

Most appropriate then is this example; for when the Lord designs to set forth the power of that love which he has for his people, he calls all those whom he has called to the hope of eternal life his firstborn. Invaluable indeed is this honor with which he favors us; and all the wealth, all the conveniences, the honors and the pleasures of the world, and everything commonly deemed necessary for happiness, when compared with this honor, are of no more value than a morsel of meat. That we indeed set a high value on things which are nearly worth nothing, arises from this, — that depraved lust dazzles our eyes and thus blinds us. If therefore we would hold a place in God’s sanctuary, we must learn to despise morsels of meat of this kind, by which Satan is wont to catch the reprobate. (258)



(258) It is said that “for one morsel of meat,” literally, “for one eating,” or, “for one meal,” as rendered by Doddridge, “he sold his birthright,” or according to Macknight, “he gave away his birthrights.” In this reference the Apostle gives the substance without regarding expressions, though he adopts those of the Septuagint in two instances, — the verb, which means to give away, used in the sense of selling, — and birthrights, or the rights of primogeniture. The word in Hebrew means primogeniture, used evidently by metonymy for its rights and privileges. Not only a double portion belonged to the first-born, but also the paternal blessing, which included things temporal and spiritual. The notion that the priesthood at that time and from the beginning of the world belonged to the first-born, has nothing to support it. Abel was a priest as well as Cain, and a better priest too. — Ed.



17. When he would have inherited the blessing, etc. He at first regarded as a sport the act by which he had sold his birthright, as though it was a child’s play; but at length, when too late, he found what a loss he had incurred, when the blessing transferred by his father to Jacob was refused to him. Thus they who are led away by the allurements of this world alienate themselves from God, and sell their own salvation that they may feed on the morsels of this world, without thinking that they lose anything, nay, they flatter and applaud themselves, as though they were extremely happy. When too late their eyes are opened, so that being warned by the sight of their own wickedness, they become sensible of the loss of which they made no account.

While Esau was hungry, he cared for nothing but how he might have his stomach well filled; when full he laughed at his brother, and judged him a fool for having voluntarily deprived himself of a meal. Nay, such is also the stupidity of the ungodly, as long as they burn with depraved lusts or intemperately plunge themselves into sinful pleasures; after a time they understand how fatal to them are all the things which they so eagerly desired. The word “rejected” means that he was repulsed, or denied his request.

For he found no place of repentance, etc.; that is, he profited nothing, he gained nothing by his late repentance, though he sought with tears the blessing which by his own fault he had lost. (259)

Now as he denounces the same danger on all the despisers of God’s grace, it may be asked, whether no hope of pardon remains, when God’s grace has been treated with contempt and his kingdom less esteemed than the world? To this I answer, that pardon is not expressly denied to such, but that they are warned to take heed, lest the same thing should happen to them also. And doubtless we may see daily many examples of God’s severity, which prove that he takes vengeance on the mockings and scoffs of profane men: for when they promise themselves tomorrow, he often suddenly takes them away by death in a manner new and unexpected; when they deem fabulous what they hear of God’s judgment, he so pursues them that they are forced to acknowledge him as their judge; when they have consciences wholly dead, they afterwards feel dreadful agonies as a punishment for their stupidity. But though this happens not to all, yet as there is this danger, the Apostle justly warns all to beware.

Another question also arises, Whether the sinner, endued with repentance, gains nothing by it? For the Apostle seems to imply this when he tells us that Esau’s repentance availed him nothing. My reply is, that repentance here is not to be taken for sincere conversion to God; but it was only that terror with which the Lord smites the ungodly, after they have long indulged themselves in their iniquity. Nor is it a wonder that this terror should be said to be useless and unavailing, for they do not in the meantime repent nor hate their own vices, but are only tormented by a sense of their own punishment. The same thing is to be said of tears; whenever a sinner sighs on account of his sins, the Lord is ready to pardon him, nor is God’s mercy ever sought in vain, for to him who knocks it shall be opened, (Mat 7:8;) but as the tears of Esau were those of a man past hope, they were not shed on account of having offended God; so the ungodly, however they may deplore their lot, complain and howl, do not yet knock at God’s door for mercy, for this cannot be done but by faith. And the more grievously conscience torments them, the more they war against God and rage against him. They might indeed desire that an access should be given them to God; but as they expect nothing but his wrath, they shun his presence. Thus we often see that those who often say, as in a jest, that repentance is sufficiently in time when they are drawing towards their end, do then cry bitterly, amidst dreadful agonies, that the season of obtaining repentance is past; for that they are doomed to destruction because they did not seek God until it was too late. Sometimes, indeed, they break out into such words as these, “Oh! if — oh! if;” but presently despair cuts short their prayers and chokes their voice, so that they proceed no farther.

(259) Though many such as Beza, Doddridge, Stuart etc. regard this “repentance” as that of Isaac, yet the phrase seems to favor the views of Calvin, “he found not the place of repentance,” that is the admission of repentance; it was inadmissible, there was no place found for it. The wordτόπος has this meaning in Heb 8:7, “there should be no place (or admission) have been sought for the second.” The same sense is given to the word in Sir 38:12, “give place” (or admission) to the physician— ἱατρῷ δὸς τόπον. We may give this rendering, “for he found not room for repentance;” he seemed to repent of his sin and folly, but his repentance availed nothing, for it could not be admitted; there was in his case no repentance allowed, as the account given in Genesis testifies.

The difficulty about “it” in the following clause is removed, when we consider that here, as in some previous instances, the Apostle arranges his sentences according to the law of parallelism; there are here four clauses; the first and last are connected, and also the middle clauses, —

“For ye know,

That even afterwards wishing to inherit the blessing,

He was rejected,

For he found no room for repentance,

Though with tears he sought it, (i.e., the blessing.)”

Though Macknight gave the other explanation of “repentance” yet he considered the blessing as the antecedent to “it” in the last line. Though with the tears of repentance he sought the blessing, yet he was rejected: the door to repentance was as it were closed up, and it could not be opened — Ed.



18. For ye are not come, etc. He fights now with a new argument, for he proclaims the greatness of the grace made known by the Gospel, that we may reverently receive it; and secondly, he commends to us its benign characters that he might allure us to love and desire it. He adds weight to these two things by a comparison between the Law and the Gospel; for the higher the excellency of Christ’s kingdom than the dispensation of Moses, and the more glorious our calling than that of the ancient people, the more disgraceful and the less excusable is our ingratitude, unless we embrace in a becoming manner the great favor offered to us, and humbly adore the majesty of Christ which is here made evident; and then, as God does not present himself to us clothed in terrors as he did formerly to the Jews, but lovingly and kindly invites us to himself, so the sin of ingratitude will be thus doubled, except we willingly and in earnest respond to his gracious invitation. (260)

Then let us first remember that the Gospel is here compared with the Law; and secondly, that there are two parts in this comparison, — that God’s glory displays itself more illustriously in the Gospel than in the Law, — and that his invitation is now full of love, but that formerly there was nothing but the greatest terrors.

Unto the mount that might be touched, (261) etc. This sentence is variously expounded; but it seems to me that an earthly mountain is set in opposition to the spiritual; and the words which follow show the same thing, that burned with fire, blackness, darkness, tempest, etc.; for these were signs which God manifested, that he might secure authority and reverence to his Law. (262) When considered in themselves they were magnificent and truly celestial; but when we come to the kingdom of Christ, the things which God exhibits to us are far above all the heavens. It hence follows, that all the dignity of the Law appears now earthly: thus mount Sinai might have been touched by hands; but mount Sion cannot be known but by the spirit. All the things recorded in the nineteenth chapter of Exo 19:1. were visible things; but those which we have in the kingdom of Christ are hid from the senses of the flesh. (263)

Should any one object and say, that the meaning of all these things was spiritual, and that there are at this day external exercises of religion by which we are carried up to heaven: to this I answer, that the Apostle speaks comparatively; and no one can doubt but that the Gospel, contrasted with the Law, excels in what is spiritual, but the Law in earthly symbols.



(260) The connection of this part has been viewed by some to be the following: — Having exhorted the Hebrews to peace and holiness, and warned them against apostasy and sinful indulgences, the Apostle now enforces his exhortations and warnings by showing the superiority of the Gospel over the Law. This is the view of Doddridge and Stuart. It appears that Scott connected this part with Heb 10:28, and that he considered that the object of the apostle was to bring forward an instance, in addition to former ones, of the superiority of the Gospel, in order to show that the neglect of it would involve a greater guilt than that of the Law. And this appears to have been the view of Calvin, which seems to be favored by the concluding part of the chapter. The wordγὰρ may be rendered “moreover.” — Ed

(261) It has been conjectured thatμὴ has been omitted before “touched;” for in that case the passage would more exactly correspond with the account given in Exodus, for the people were expressly forbidden to touch the mountain. An omission of this kind was surely not impossible. The phrase as it is hardly admits of a grammatical construction: it has been found necessary to give the sense of an adjective to the participle. There would not be this necessity were the words rendered “To a mount not to be touched and burning with fire, and to,” etc. — Ed

(262) The words used here are not taken literally from the Hebrew nor from the Sept. the four things mentioned in this verse, and the two things mentioned in the following verse, are found in the narrative in Exo 19:0. and 20; but not consecutively as here; nor are the same terms used. “Blackness” γνόφῳ, should be “a dark or thick cloud,” Exo 19:16. “Tempest,” θυέλλη, is not mentioned in Exodus or in Deuteronomy; but it includes evidently “the thunders and lightnings” mentioned twice at least in Exodus, [Exo 19:16 ] ] though not once in Deuteronomy. — Ed

(263) “The Hebrews,” says Grotius, “came in the body to a material mountain, but we in spirit to that which is spiritual.”



19. They that heard entreated, etc. This is the second clause, in which he shows that the Law was very different from the Gospel; for when it was promulgated there was nothing but terrors on every side. For everything we read of in the nineteenth chapter of Exo 19:1. was of this kind, and intended to show to the people that God had ascended his tribunal and manifested himself as a strict judge. If by chance an innocent beast approached, he commanded it to be killed: how much heavier punishment awaited sinners who were conscious of their guilt, nay, who knew themselves to be condemned to eternal death by the Law? But the Gospel contains nothing but love, provided it be received by faith. What remains to be said you may read in the 2. o 3:1. of the Second Epistle to the Corinthians.

But by the words the people entreated, etc., is not to be understood that they refused to hear God, but that they prayed not to be constrained to hear God himself speaking; for by the interposition of Moses their dread was somewhat mitigated. (264) Yet interpreters are at a loss to know how it is that the Apostle ascribes these words to Moses, I exceedingly fear and quake; for we read nowhere that they were expressed by Moses. But the difficulty may be easily removed, if we consider that Moses spoke thus in the name of the people, whose requests as their delegate he brought to God. It was, then, the common complaint of the whole people; but Moses is included, who was, as it were, the speaker for them all. (265)



(264) The words at the end of verse 20, “or thrust through with a dart,” are not deemed genuine, being not found in the best MSS., and none of any authority containing them. — Ed.

(265) It is supposed by some that the reference here is to what is found in Exo 19:16. It is said in the former verse that all the people in the camp trembled; and it is concluded that Moses was at the time with them, for it is said in the next verse that he brought them forth out of the camp. But the passage that seems most evidently to intimate what is here said in the Exo 19:19, where we are told, that when the trumpet sounded long, and waxed louder and louder. “Moses spake” and that “God answered him by a voice.” Now we are not told what he said, nor what the answer was which God gave. It is however, natural to conclude, that under the circumstances mentioned, Moses expressed his fears, and that God removed them. —Ed.



22. Unto mount Sion, etc. He alludes to those prophecies in which God had formerly promised that his Gospel should thence go forth, as in Isa 2:1, and in other places. Then he contrasts mount Sion with mount Sinai; and he further adds, the heavenly Jerusalem, and he expressly calls it heavenly, that the Jews might not cleave to that which was earthly, and which had flourished under the Law; for when they sought perversely to continue under the slavish yoke of the Law, mount Sion was turned into mount Sinai as Paul teaches us in the Gal 4:21. of the Epistle to the Galatians. Then by the heavenly Jerusalem he understood that which was to be built throughout the whole world, even as the angel, mentioned by Zechariah, extended his line from the east even to the west.

To an innumerable company of angels, etc. He means that we are associated with angels, chosen into the ranks of patriarchs, and placed in heaven among all the spirits of the blessed, when Christ by the Gospel calls us to himself. But it is an incalculable honor, conferred upon us by our heavenly Father, that he should enroll us among angels and the holy fathers. The expression, myriads of angels, in taken from the book of Daniel, though I have followed Erasmus, and rendered it innumerable company of angels. (266)



(266) Calvin follows the Vulg. And connectsπανηγύρει with “angels.” It means a whole or a general assembly, and occurs in the Sept., and stands for מועד often rendered a solemn assembly: it was a solemnity observed by the whole people. Both as to sense construction, it is better to adopt the arrangement of our version. — Ed



23. The firstborn, etc. He does not call the children of God indiscriminately the firstborn, for the Scripture calls many his children who are not of this number; but for the sake of honor he adorns with this distinction the patriarchs and other renowned saints of the ancient Church. He adds, which are written in heaven, because God is said to have all the elect enrolled in his book or secret catalogue, as Ezekiel speaks. (267)

The judge of all, etc. This seems to have been said to inspire fear, as though he had said, that grace is in such a way altered to us, that we ought still to consider that we have to do with a judge, to whom an account must be given if we presumptuously intrude into his sanctuary polluted and profane.

The spirits of just men, etc. He adds this to intimate that we are joined to holy souls, which have put off their bodies, and left behind them all the filth of this world; and hence he says that they are consecrated or “made perfect”, for they are no more subject to the infirmities of the flesh, having laid aside the flesh itself. And hence we may with certainty conclude, that pious souls, separated from their bodies, still live with God, for we could not possibly be otherwise joined to them as companions.



(267) To keep this clause distinct from the next but one, “the spirits of just men,” etc. has been difficult. The distinction which Calvin seems to make as well as Doddridge, Scott and Stuart, is this, — that those mentioned here, “the first-born,” were the most eminent of the ancients; but that “the spirits of just men” include the godly generally. The people of Israel were called “the first born,” Exo 4:22, because they were God’s chosen people. Ephraim is also called, “the first born,” Jer 31:9, because of the superiority granted to that tribe; and the Messiah is so called, Psa 89:27, on account of his eminence. The first born is one possessed of peculiar privileges. The word here seems to designate the saints, believers, Christians, as they are God’s chosen people and highly privileged. We hence see the propriety of “the whole assembly,” or the whole number of the faithful, composed of Jews or Gentiles. The Apostle says, “We are part of this whole assembly,” and in order to point out his meaning more distinctly he calls it “the Church.” The reference here seems to be the saints on earth, and at the end of the verse to departed saints. And they are said to be “made perfect,” because freed from guilt, sin, and every pollution, having “washed their robes in the blood of the Lamb.” — Ed.



24. And to Jesus the Mediator, etc. He adds this in the last place, because it is he alone through whom the Father is reconciled to us, and who renders his face serene and lovely to us, so that we may come to him without fear. At the same time he shows how Christ becomes our Mediator, even through his own blood, which after the Hebrew mode of speaking he calls the blood of sprinkling, which means sprinkled blood; for as it was once for all shed to make an atonement for us, so our souls must be now cleansed by it through faith. At the same time the Apostle alludes to the ancient rite of the Law, which has been before mentioned.

That speaketh better things, etc. There is no reason why better may not be rendered adverbially in the following manner, — “Christ’s blood cries more efficaciously, and is better heard by God than the blood of Abel.” It is, however, preferable to take the words literally: the blood of Christ is said to speak better things, because it avails to obtain pardon for our sins. The blood of Abel did not properly cry out; for it was his murder that called for vengeance before God. But the blood of Christ cries out, and the atonement made by it is heard daily. (268)

(268) See Appendix X 2.



25. See that ye refuse not him that speaketh, etc. He uses the same verb as before, when he said that the people entreated that God should not speak to them; but he means as I think, another thing, even that we ought not to reject the word destined for us. He further shows what he had in view in the last comparison, even that the severest punishment awaits the despisers of the Gospel, since the ancients under the Law did not despise it with impunity. And he pursues the argument from the less to the greater, when he says, that God or Moses spoke then on earth, but that the same God or Christ speaks now from heaven. At the same time I prefer regarding God in both instances as the speaker. And he is said to have spoken on earth, because he spoke in a lower strain. Let us ever bear in mind that he refers to the external ministration of the Law, which, as compared with the gospel, partook of what was earthly, and did not lead men’s minds above the heavens unto perfect wisdom; for though the Law contained in it the same truth, yet as it was only a training school, perfection could not belong to it. (269)



(269) By “him that speaketh,” is by some understood Christ, but more properly God, as his is the leading subject in the foregoing and the following verses. The words which follow are brief; and the first clause is explained more fully in Heb 10:28, and the second in Heb 1:2. God spake “on earth” by Moses, but “from heaven” by his son, who came from heaven, ascended into heaven and sent his spirit down from heaven. The comparison here is between speaking on earth and speaking from heaven; but included in this, as previously explained in the Epistle, are the agents employed. God in delivering the Law fixed on a place on earth, and then as it were descended and employed an earthly agent, a mere man as his mediator; but in delivering the gospel, he did not descend from heaven, but employed a heavenly agent, his own son; thus manifested the superiority of the Gospel over the law. And that God is meant throughout this verse is evident from the following verse, “Whose voice,” etc. The passage may be thus rendered, —

“See that ye reject not him who speaketh; for if they escaped not who rejected him when speaking on earth, how much more shall not we, if we turn away from him when speaking from heaven?”

We have no single word to expressχρηματίζοντα — oraculizing, rendered by Doddridge, “giving forth oracles;” by Macknight, “delivering an oracle;” and by Stuart, “warning.” But the best word we can adopt here is “speaking.” — Ed



26. Whose voice then shook the earth, etc. Though God shook the earth when he published his Law, yet he shows that he now speaks more gloriously, for he shakes both earth and heaven. He quotes on the subject the testimony of the Prophet Haggai, though he gives not the words literally; but as the Prophet foretells a future shaking of the earth and the heaven, the Apostle borrows the idea in order to teach us that the voice of the Gospel not only thunders through the earth, but also penetrates above the heavens. But that the Prophet speaks of Christ’s kingdom, is beyond any dispute, for it immediately follows in the same passage, “I will shake all nations; and come shall the desire of all nations, and I will fill this house with glory.” It is however certain that neither all nations have been gathered into one body, except under the banner of Christ, nor has there been any desire in which we ought to acquiesce but Christ alone, nor was the temple of Solomon exceeded in glory until the magnificence of Christ became known through the whole world. The Prophet then no doubt refers to the time of Christ. But if at the commencement of Christ’s kingdom, not only the lower parts of the world were shaken, but his power also reached the heaven, the Apostle justly concludes that the doctrine of the Gospel is sublimer than that of the Law, and ought to be more distinctly heard by all creatures. (270)



(270) The quotation is literally neither from Hebrew nor from the Sept., but is substantially the same. “The earth and the heaven” may be deemed a phrase used to designate the whole state of things, as they include the whole of the visible creation. The whole Jewish polity, civil and religious, is generally supposed to be intended here. But as the shaking of the nations is mentioned in Hag 2:6, Macknight thought that by “the earth” is meant heathen idolatry, and by “heaven” the Jewish economy, so called because it was divinely appointed. If this be allowed, then we see a reason for the change which the Apostle has made in the words: the original is both in Hebrew and in the Sept., “I shake (or will shake) the heaven and the earth;” but the Apostle says: “I shake not only the earth, but the heaven also.” — Ed.



27. And this word, yet once more, etc. The words of the Prophet are these, “Yet a little while;” and he means that the calamity of the people would not be perpetual, but that the Lord would succor them. But the Apostle lays no stress on this expression; he only infers from the shaking of the heaven and the earth that the state of the world was to be changed at the coming of Christ; for things created are subject to decay, but Christ’s kingdom is eternal; then all creatures must needs be brought into a better state. (271)

He makes hence a transition to another exhortation, that we are to lay hold on that kingdom which cannot be shaken; for the Lord shakes us for this end, that he may really and forever establish us in himself. At the same time I prefer a different reading, which is given by the ancient Latin version, “Receiving a kingdom, we have grace,” etc. When read affirmatively, the passage runs best, — “We, in embracing the Gospel, have the gift of the Spirit of Christ, that we may reverently and devoutly worship God.” If it be read as an exhortation, “Let us have,” it is a strained and obscure mode of speaking. The Apostle means in short, as I think, that provided we enter by faith into Christ’s kingdom, we shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration. (272)

By saying that God is to be served acceptably, εὐαρέστως, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward confidence of the flesh, as well as the sloth which also proceeds from it. (273)



(271) See Appendix Y 2.

(272) See Appendix Z 2.

(273) The Vulgate is, “with fear and reverence;” Beza’s “with modesty and reverence and religious fear;” Schleusner’s, “with reverence and devotion.” Stuart has adopted our version. See Appendix A 3. — Ed.



29. For our God, etc. As he had before kindly set before us the grace of God, so he now makes known his severity; and he seems to have borrowed this sentence from the Deu 4:24. of Deuteronomy. Thus we see that God omits nothing by which he may draw us to himself; he begins indeed with love and kindness, so that we may follow him the more willingly; but when by alluring he effects but little, he terrifies us.

And doubtless it is expedient that the grace of God should never be promised to us without being accompanied with threatening; for we are so extremely prone to indulge ourselves, that without the application of these stimulants the milder doctrine would prove ineffectual. Then the Lord, as he is propitious and merciful to such as fear him unto a thousand generations; so he is a jealous God and a just avenger, when despised, unto the third and the fourth generation. (274)

(274) The conjunctionκαὶ at the beginning of this verse is commonly omitted by translators, but Macknight has retained it, “For even our God,” etc. The intimation clearly is, that under the Gospel no less than under the Law God is a consuming fire to apostates; and apostasy or idolatry is the sin especially referred to in Deu 4:24, from which this passage is taken. — Ed