{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"HEB","commentaryId":"jamieson-fausset-brown","name":"Hebrews","commonName":"Hebrews","introduction":"CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term \"Scripture,\" which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles \"apostle,\" as well as \"angel,\" as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of PantÃ&brvbrnus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the \"apostle\" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as \"more Grecian,\" but the thoughts as the apostle's; adding that the \"ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer\" (that is, probably \"transcriber\" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.\n\nAs to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, \"Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style.\" Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his HebrÃ&brvbro-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his HebrÃ&brvbro-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek \"diathece,\" a \"covenant,\" or a \"testament,\" whereas the Hebrew \"berith\" means only \"covenant.\"\n\nInternal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare Co2 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with Co2 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with Co1 15:25, Co1 15:27. The word \"Mediator\" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; Co1 5:7, with Heb. 7:1-10:39. The phrase, \"God of Peace,\" is peculiar to Paul, compare Heb 13:20; Rom 15:33; Th1 5:23. Also, compare Heb 2:4, Margin, Co1 12:4. Justification, or \"righteousness by faith.\" appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the \"sword of the Spirit,\" compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with Co1 3:1-2; Co1 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare Co1 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare \"subject to bondage,\" Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity \"to go off at a word\" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by \"and again,\" compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with Co1 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition \"saith the Lord,\" not found in the Hebrew, in Heb 10:30; Rom 12:19.\n\nThe supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth \"to the Jews, became (in style) as a Jew, that he might win the Jews\" (Co1 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.\n\nThe personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled \"our brother,\" Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.\n\nDESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.\n\nHIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, \"Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good,\" which is found nowhere else save Heb 13:5, literally, \"Let your conversation be without covetousness, ye being content with,\" &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, \"God spoke to our fathers,\" not, \"it is written.\" So Heb 13:18, \"We trust we have a good conscience\" is an altogether Pauline sentiment (Act 23:1; Act 24:16; Co2 1:12; Co2 4:2; Ti2 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, \"Grace be with you all\"; this \"salutation with his own hand\" he declared (Th2 3:17-18) to be \"his token in every Epistle\": so Co1 16:21, Co1 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, Co1 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, Pe2 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, \"the apostle of the circumcision,\" to the \"Hebrew\" Christians dispersed in the East, says, \"As our beloved brother Paul hath written unto you\" (Pe2 3:15), that is, to the Hebrews; also the words added, \"As also in all his Epistles\" (Pe2 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with \"other Scriptures,\" thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.\n\nRome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.\n\nIt plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, \"the Epistle to the Alexandrians,\" mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly \"the people of God\" (Heb 2:17; Heb 4:9; Heb 13:12), \"the seed of Abraham,\" that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to \"the heavenly Jerusalem\" (Heb 12:18-23; Heb 13:13).\n\nThe use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare Pe2 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.\n\nThe notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations. \n\n\n\nNext: Hebrews Chapter 1\n\n","order":58,"numberOfChapters":13,"sha256":"e2432a664409bcc0cf92e670c2220bb5fc904394385d617eaafb6c9c5c24b6ca","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/HEB/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HEB","chapter":1},"lastChapterNumber":13,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/HEB/13.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HEB","chapter":13},"totalNumberOfVerses":288},"chapter":{"number":12,"content":[{"type":"verse","number":2,"content":["Looking unto--literally, \"Looking from afar\" (see on Heb 11:26); fixing the eyes upon Jesus seated on the throne of God. \n\nauthor--\"Prince-leader.\" The same Greek is translated, \"Captain (of salvation),\" Heb 2:10; \"Prince (of life),\" Act 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Heb. 11:2-40. (Compare Co1 11:1). On His \"faith\" compare Heb 2:13; Heb 3:12. Believers have ever looked to Him (Heb 11:26; Heb 13:8). \n\nfinisher--Greek, \"Perfecter,\" referring to Heb 11:40. \n\nof our faith--rather as Greek, \"of the faith,\" including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith. \n\nfor the joy . . . set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain. \n\ncross . . . shame--the great stumbling-block to the Hebrews. \"Despised,\" that is, disregarded.\n\n"]},{"type":"verse","number":3,"content":["For--justifying his exhortation, \"Looking unto Jesus.\" \n\nconsider--by way of comparison with yourselves, so the Greek. \n\ncontradiction--unbelief, and every kind of opposition (Act 28:19). \n\nsinners--Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL]. \n\nbe wearied and faint--Greek, \"lest ye weary fainting.\" Compare Isa 49:4-5, as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.\n\n"]},{"type":"verse","number":4,"content":["not yet resisted unto blood--image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on Heb 13:7). \"The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope\" [SENECA]. \n\nagainst sin--Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.\n\n"]},{"type":"verse","number":5,"content":["forgotten--\"utterly,\" so the Greek. Compare Heb 12:15-17, in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games. \n\nwhich--Greek, \"the which,\" of which the following is a specimen [ALFORD]. \n\nspeaketh unto you--as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Isa 1:18). \n\ndespise not--literally, \"Do not hold of little account.\" Betraying a contumacious spirit of unbelief (Heb 3:12), as \"faint\" implies a broken-down, weak, and desponding spirit. \"Chastening\" is to be borne with \"subjection\" (Heb 12:9); \"rebuke\" (more severe than chastening) is to be borne with endurance (Heb 12:7). \"Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience\" [GROTIUS].\n\n"]},{"type":"verse","number":6,"content":["(Rev 3:19.) \n\nand--Greek, \"yea and,\" \"and moreover\"; bringing out an additional circumstance. \n\nscourgeth--which draws forth \"blood\" (Heb 12:4). \n\nreceiveth--accepts. Takes to Himself as a son \"in whom He delighteth\" (Pro 3:12).\n\n"]},{"type":"verse","number":7,"content":["In Heb 12:7-8 the need of \"chastening\" or \"discipline\" is inculcated; in Heb 12:9, the duty of those to whom it is administered. \n\nIf--The oldest manuscripts read, \"With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently\"; so Vulgate. ALFORD translates it as indicative, not so well, \"It is for chastisement that ye are enduring.\" \n\ndealeth with you--\"beareth Himself toward you\" in the very act of chastening. \n\nwhat son is he--\"What son is there\" even in ordinary life? Much more God as to His sons (Isa 48:10; Act 14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (Isa 42:16). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education (paideia), to express \"discipline\" or correction, as of a child by a wise father.\n\n"]},{"type":"verse","number":8,"content":["if ye be without--excluded from participation in chastisement, and wishing to be so. \n\nall--all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (Heb 12:1). \n\nare--Greek, \"have been made.\" \n\nthen are ye bastards--of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. \"Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship\" [CHRYSOSTOM].\n\n"]},{"type":"verse","number":9,"content":["fathers . . . which corrected us--rather as Greek, \"We had the fathers of our flesh as correctors.\" \n\nsubjection--See the punishment of insubordination, Deu 21:18. \n\nFather of spirits--contrasted with \"the fathers of our flesh.\" \"Generation by men is carnal, by God is spiritual\" [BENGEL]. As \"Father of spirits,\" He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare \"and LIVE,\" namely, spiritually; also Heb 12:10, \"that we might be partakers of His holiness\" (Pe2 1:4). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (Joh 3:6). Jesus our pattern \"learned obedience\" experimentally by suffering (Heb 5:8). \n\nand live--and so, thereby live spiritually and eternally.\n\n"]},{"type":"verse","number":10,"content":["Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. \n\nfor a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. \n\nafter their own pleasure--Greek, \"according to what seemed fit to themselves.\" Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. \"They err much at one time in severity, at another in indulgence [Sa1 3:13; Eph 6:4], and do not so much chasten as THINK they chasten\" [BENGEL]. \n\nthat we might be partakers of his holiness--becoming holy as He is holy (Joh 15:2). To become holy like God is tantamount to being educated for passing eternity with God (Heb 12:14; Pe2 1:4). So this \"partaking of God's holiness\" stands in contrast to the \"few days\" of this life, with a view to which earthly fathers generally educate their sons.\n\n"]},{"type":"verse","number":11,"content":["joyous . . . grievous--Greek, \"matter of joy . . . matter of grief.\" The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses. \n\nfruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Phi 1:11). \"Peaceable\" (compare Isa 32:17): in contrast to the ordeal of conflict by which it has been won. \"Fruit of righteousness to be enjoyed in peace after the conflict\" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games. \n\nexercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Rom 5:3). \"Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition\" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the \"afterwards\"; that is the time often when God works.\n\n"]},{"type":"verse","number":12,"content":["He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The \"wherefore\" is resumed from Heb 12:1. \n\nlift up--In Isa 35:3, from which Paul here quotes, it is, \"Strengthen ye the weak hands.\" The hand is the symbol of one's strength. ALFORD translates, \"Put straight again the relaxed hands.\" English Version expresses the sense well. \n\nfeeble--literally, \"paralyzed\"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, Heb 12:12-13; the second, to others, Heb 12:14, \"peace with all men\"; the third, to God, \"holiness, without which,\" &c. The first is referred to in Heb 12:15, \"test any man fail of the grace of God\"; the second in the words, \"lest any root of bitterness,\" &c.; the third in Heb 12:16, \"Lest there be any fornicator or profane person,\" &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Tit 2:12, \"soberly, righteously, and godly.\" The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare Heb 12:15; Isa 35:4).\n\n"]},{"type":"verse","number":13,"content":["Quoted from Pro 4:26, Septuagint, \"Make straight paths for thy feet.\" \n\nstraight--that is, leading by a straight road to joy and grace (Heb 12:1-2, Heb 12:15). Cease to \"halt\" between Judaism and Christianity [BENGEL]. \n\npaths--literally, \"wheel tracks.\" Let your walk be so firm and so unanimous in the right direction that a plain track and \"highway\" may be thereby established for those who accompany and follow you, to perceive and walk in (Isa 35:8) [ALFORD]. \n\nthat which is lame--those \"weak in the faith\" (Rom 14:1), having still Judaizing prejudices. \n\nbe turned out of the way-- (Pro 4:27); and, so missing the way, lose the prize of \"the race\" (Heb 12:1). \n\nrather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.\n\n"]},{"type":"verse","number":14,"content":["follow peace with all men--with the brethren especially (Rom 14:19), that so the \"lame\" among them be not \"turned out of the way\" (Heb 12:13), and that no one of them \"fail of the grace of God\" (Heb 12:15). \n\nholiness--a distinct Greek word from God's \"holiness\" (Heb 12:10). Translate here \"sanctification.\" His is absolute holiness: our part is to put on His holiness, becoming \"holy as He is holy,\" by sanctification. While \"following peace with all men,\" we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. (Gal 1:10). \n\nwithout which--Greek, \"apart from which.\" \n\nno man shall see the Lord--no man as a son; in heavenly glory (Rev 22:3-4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare Sa2 14:24). The Lord being pure and holy, none but the pure and holy shall see Him (Mat 5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Zac 14:20). The connection of purity with seeing the Lord, appears in Jo1 3:2-3; Eph 5:5. Contrast Heb 12:16 (compare Th1 4:3). In Mat 24:30; Rev 1:7, it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Mat 5:8 they shall truly comprehend God [TITTMANN]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. \"The bad shall only see Him in His form as Son of man [compare Rev 1:13, with Rev 1:7; and Mat 24:30; Act 1:11; Act 17:31]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'\" [AUGUSTINE]. \"He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit.\"\n\n"]},{"type":"verse","number":15,"content":["lest any . . . fall--Greek, \"lest any (namely, through sloth in running) failing,\" or \"falling short of the grace of God . . . trouble you.\" The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM]. \n\nroot of bitterness--not merely a \"bitter root,\" which might possibly bring forth sweet fruits; this, a root whose essence is \"bitterness,\" never could. Paul here refers to Deu 29:18, \"Lest there should be among you a root that beareth gall and wormwood\" (compare Act 8:23). Root of bitterness comprehends every person (compare Heb 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness. \n\nmany--rather, \"the many,\" that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it \"springs up,\" it must be dealt with boldly. Still remember the caution (Mat 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.\n\n"]},{"type":"verse","number":16,"content":["fornicator-- (Heb 13:4; Co1 10:8). \n\nor profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Gen 25:34 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [BENGEL]. \n\nfor one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Gen 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Gen 49:4; Ch1 5:1; Sa1 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Gen 12:1, &c.; Gen 15:5-6; Num 25:6-15). \n\nhis birthright--Greek, \"his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture,\" involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare Heb 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.\n\n"]},{"type":"verse","number":17,"content":["afterwards--Greek, \"even afterward.\" He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an \"afterwards\" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare \"Nevertheless afterward,\" &c. Heb 12:11, with the \"afterward\" here. \n\nwhen he would--when he wished to have. \"He that will not when he may, when he will, shall have nay\" (Pro 1:24-30; Luk 13:34-35; Luk 19:42). \n\nhe was rejected--not as to every blessing, but only that which would have followed the primogeniture. \n\nhe found no place of repentance--The cause is here put for the effect, \"repentance\" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it (Mat 7:7). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. \"Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time\" (Luk 18:27)! [BENGEL]. ALFORD explains \"repentance\" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of \"repentance,\" \"no place for changing HIS FATHER'S mind,\" is forced; though doubtless this is what was the true aim of the \"repentance\" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare \"afterward,\" Mat 25:11-12. Tears are no proof of real repentance (Sa1 24:16-17; contrast Psa 56:8). \n\nit--the blessing, which was the real object of Esau, though ostensibly seeking \"repentance.\"\n\n"]},{"type":"verse","number":18,"content":["For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should \"look diligently,\" &c. (Heb 12:15-16). \n\nare not come--Greek, \"have not come near to.\" Alluding to Deu 4:11, \"Ye came near and stood under the mountain; and the mountain burned with fire . . . with darkness, clouds, and thick darkness.\" \"In your coming near unto God, it has not been to,\" &c. \n\nthe mount--The oldest manuscripts and Vulgate omit \"the mount.\" But still, \"the mount\" must be supplied from Heb 12:22. \n\nthat might be touched--palpable and material. Not that any save Moses was allowed to touch it (Exo 19:12-13). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The \"darkness\" was that formed by the clouds hanging round the mount; the \"tempest\" accompanied the thunder.\n\n"]},{"type":"verse","number":19,"content":["trumpet--to rouse attention, and herald God's approach (Exo 19:16). \n\nentreated that the word should not be spoken--literally, \"that speech should not be added to them\"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. \"The voice of words\" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which \"He added no more\" (Deu 5:22).\n\n"]},{"type":"verse","number":20,"content":["that which was commanded--\"the interdict\" [TITTMANN]. A stern interdictory mandate is meant. \n\nAnd--rather, \"Even if a beast (much more a man) touch,\" &c. \n\nor thrust through with a dart--omitted in the oldest manuscripts. The full interdict in Exo 19:12-13 is abbreviated here; the beast alone, being put for \"whether man or beast\"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.\n\n"]},{"type":"verse","number":21,"content":["the sight--the vision of God's majesty. \n\nquake--Greek, \"I am in trembling\"; \"fear\" affected his mind: \"trembling,\" his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Act 20:35; Ti2 3:8) this detail. We read in Deu 9:19, Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly \"feared\" in hearing the ten commandments spoken by the voice of Jehovah.\n\n"]},{"type":"verse","number":22,"content":["are come--Greek, \"have come near unto\" (compare Deu 4:11). Not merely, ye shall come, but, ye have already come. \n\nMount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15; Pe1 2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and \"new Jerusalem, coming down from God out of heaven\" (Rev. 21:2-27; compare Heb 11:10).\nto an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (Job 1:6; Job 38:7), \"sons of God,\" are so their \"equals\" (Luk 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mat 6:10). English Version arrangement is opposed: (1) by \"and\" always beginning each new member of the whole sentence; (2) \"general assembly and Church,\" form a kind of tautology; (3) \"general assembly,\" or rather, \"festal full assembly,\" \"the jubilant full company\" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, \"to myriads (ten thousands, compare Deu 33:2; Psa 68:17; Dan 7:10; Jde 1:14; namely), the full festal assembly of angels, and the Church of the first-born.\" Angels and saints together constitute the ten thousands. Compare \"all angels, all nations\" Mat 25:31-32. Messiah is pre-eminently \"the First-born,\" or \"First-begotten\" (Heb 1:6), and all believers become so by adoption. Compare the type, Num 3:12, Num 3:45, Num 3:50; Pe1 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's \"first-born\" (Exo 4:22; compare Exo 13:2), and a \"kingdom of priests\" to God (Exo 19:6), so believers (Rev 1:6).\n\n"]},{"type":"verse","number":23,"content":["written in heaven--enrolled as citizens there. All those who at the coming of \"God the Judge of all\" (which clause therefore naturally follows), shall be found \"written in heaven,\" that is, in the Lamb's book of life (Rev 21:27). Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. \"We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God\" [AUGUSTINE]. I think ALFORD wrong in restricting \"the Church of the first-born written in heaven,\" to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast \"written in the earth,\" Jer 17:13, and Esau's profane sale of his birthright, Heb 12:16); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were \"written\" in a roll (Num 3:40). \n\nthe spirits of just men made perfect--at the resurrection, when the \"JUDGE\" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament (Rom 8:20-23; Th1 4:16). The place of this clause after \"the JUDGE OF ALL,\" is my objection to BENGEL and ALFORD'S explanation, the souls of the just in their separate state perfected. Compare Notes, see on Heb 11:39-40, to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, \"spirits of just men made perfect,\" not merely \"just men made perfect,\" may favor the reference to the happy spirits in their separate state. The Greek is not \"the perfected spirits,\" but \"the spirits of the perfected just.\" In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Rev 6:11); I think, therefore, \"spirits of the just,\" may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh (Joh 3:6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on Co1 15:44).\n\n"]},{"type":"verse","number":24,"content":["new--not the usual term (kaine) applied to the Christian covenant (Heb 9:15), which would mean new as different from, and superseding the old; but Greek, \"nea,\" \"recent,\" \"lately established,\" having the \"freshness of youth,\" as opposed to age. The mention of Jesus, the Perfecter of our faith (Heb 12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (Heb 2:10; Heb 5:9), is naturally suggested by the mention of \"the just made perfect\" at their resurrection (compare Heb 7:22). Paul uses \"Jesus,\" dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. \n\nand to the blood of sprinkling--here enumerated as distinct from \"Jesus.\" BENGEL reasonably argues as follows: His blood was entirely \"poured out\" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (Pe1 1:18-19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place \"BY His own blood\" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Heb 9:7, Heb 9:12, Heb 9:25; Heb 13:11). Paul does not say, by the efficacy of His blood, but, \"by His own proper blood\" (Heb 9:12); not MATERIAL blood, but \"the blood of Him who, through the eternal Spirit, offered Himself without spot unto God\" (Heb 9:14). So in Heb 10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Heb 13:12, Heb 13:20; also compare Heb 10:19, with Heb 10:21. So in the Lord's Supper (Co1 10:16; Co1 11:24-26), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of \"the eternal covenant\" (Heb 13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (Heb 9:12). But it is called \"the blood of sprinkling,\" on account also of its continued use in heaven, and in the consciences of the saints on earth (Heb 9:14; Heb 10:22; Isa 52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Rev 5:6, \"In the midst of the throne, a Lamb as it had been slain.\" His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of \"the blood of sprinkling\" naturally follows the mention of the \"covenant,\" which could not be consecrated without blood (Heb 9:18, Heb 9:22). \n\nspeaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to \"sprinkling,\" not to \"blood,\" which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Heb 11:4; Gen 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Heb 12:18-22), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Heb. 9:1-10:39. The word \"better\" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes \"the blood of Abel\" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.\n\n"]},{"type":"verse","number":25,"content":["refuse not--through unbelief. \n\nhim that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last \"shaking\" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26). \n\nwho refused him--Greek, \"refusing as they did.\" Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refractory hearts, as their subsequent deeds showed (Heb 3:16). \n\nthat spake--revealing with oracular warnings His divine will: so the Greek. \n\nif we turn away--Greek, \"we who turn away.\" The word implies greater refractoriness than \"refused,\" or \"declined.\" \n\nhim that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of \"the kingdom of the heavens\" (Greek, Mat 3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (Heb 2:2; compare Heb 1:2). In Exo 20:22, when God says, \"I talked with you from heaven,\" this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai.\n\n"]},{"type":"verse","number":26,"content":["then shook--when He gave the law on Sinai. \n\nnow--under the Gospel. \n\npromised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. \n\nYet once more--Compare Notes, see on Hag 2:6; Hag 2:21-22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, \"it is yet one little,\" that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah.\n\n"]},{"type":"verse","number":27,"content":["this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of Hag 2:6, giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be \"once more\" as the final act. The stress of his argument is on the \"ONCE.\" Once for all; once and for ever. \"In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times\" [ESTIUS]. \n\nthose things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. \n\nas of things . . . made--namely, of this present visible creation: compare Co2 5:1; Heb 9:11, \"made with hands . . . of this creation,\" that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, \"shall REMAIN before God\" (Isa 66:22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle.\n\n"]},{"type":"verse","number":28,"content":["receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. \n\nlet us have grace--\"let us have thankfulness\" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for \"to be thankful.\" (2) \"To God\" would have been in that case added. (3) \"Whereby we may serve God,\" suits the English Version \"grace\" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit \"thankfulness.\" \n\nacceptably--Greek, \"well-pleasingly.\" \n\nreverence and godly fear--The oldest manuscripts read, \"reverent caution and fear.\" Reverent caution (same Greek as in Heb 5:7; see on Heb 5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.\n\n"]},{"type":"verse","number":29,"content":["Greek, \"For even\": \"for also\"; introducing an additional solemn incentive to diligence. Quoted from Deu 4:24. \n\nour God--in whom we hope, is also to be feared. He is love (Jo1 4:8, Jo1 4:16); yet there is another side of His character; God has wrath against sin (Heb 10:27, Heb 10:31).\n\n\n\n\nNext: Hebrews Chapter 13\n\n"]}],"introduction":"EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)\n\nwe also--as well as those recounted in Heb 12:11. \n\nare compassed about--Greek, \"have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us.\" The image is from a \"race,\" an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The \"witnesses\" answer to the spectators pressing round to see the competitors in their contest for the prize (Phi 3:14). Those \"witnessed of\" (Greek, Heb 11:5, Heb 11:39) become in their turn \"witnesses\" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD] (Heb 6:12), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of \"witnesses,\" though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness. \n\nweight--As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. \"Encumbrance,\" all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mar 10:50, the blind man casting away his garment to come to Jesus; Mar 9:42-48; compare Eph 4:22; Col 3:9-10). \n\nthe sin which doth so easily beset us--Greek, \"sin which easily stands around us\"; so LUTHER, \"which always so clings to us\": \"sinful propensity always surrounding us, ever present and ready\" [WAHL]. It is not primarily \"the sin,\" &c., but sin in general, with, however, special reference to \"apostasy,\" against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF. \n\nwith patience--Greek, \"in persevering endurance\" (Heb 10:36). On \"run\" compare Co1 9:24-25.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/HEB/12.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HEB","chapter":12},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/HEB/13.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HEB","chapter":13},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/HEB/11.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"HEB","chapter":11},"numberOfVerses":28}