<hi type="bold">27. not fearing the wrath of the king--</hi>But in <reference osisRef="Exod.2.14">Ex 2:14</reference> it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on <reference osisRef="Heb.11.23">He 11:23</reference>). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till <reference osisRef="Heb.11.29">He 11:29</reference>.

<hi type="bold">endured--</hi>steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people (<reference osisRef="Exod.3.15">Ex 3:15</reference>; <reference osisRef="Exod.4.1">4:1</reference>, <reference osisRef="Exod.4.10-Exod.4.12">10-12</reference>).

<hi type="bold">seeing him ... invisible--</hi>as though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye (<reference osisRef="Rom.1.20">Ro 1:20</reference>; <reference osisRef="1Tim.1.17">1Ti 1:17</reference>; <reference osisRef="1Cor.6.16">6:16</reference>). Hence he feared not the wrath of visible man; the characteristic of faith (<reference osisRef="Heb.11.1">He 11:1</reference>; <reference osisRef="Luke.12.4">Lu 12:4</reference>, <reference osisRef="Luke.12.5">5</reference>).

27. not fearing the wrath of the king-- But in Ex 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on He 11:23). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till He 11:29. endured-- steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people (Ex 3:15; 4:1, 10-12). seeing him... invisible-- as though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye (Ro 1:20; 1Ti 1:17; 6:16). Hence he feared not the wrath of visible man; the characteristic of faith (He 11:1; Lu 12:4, 5).


<hi type="bold">28. kept--</hi>Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (<reference osisRef="Exod.12.23">Ex 12:23</reference>). "He acquiesced in the bare word of God where the thing itself was not apparent" [Calvin].

<hi type="bold">the first-born--</hi>Greek neuter; both of man and beast.

28. kept-- Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (Ex 12:23). "He acquiesced in the bare word of God where the thing itself was not apparent" [Calvin]. the first-born-- Greek neuter; both of man and beast.


<hi type="bold">29. they--</hi>Moses and Israel.

<hi type="bold">Red Sea--</hi>called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.

<hi type="bold">which ... assaying to do--</hi>Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [Bengel]. What was faith in Israel, was presumption in the Egyptians.

<hi type="bold">were drowned--</hi>Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare <reference osisRef="Exod.15.12">Ex 15:12</reference>, "the earth swallowed them."

29. they-- Moses and Israel. Red Sea-- called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it. which... assaying to do-- Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [Bengel]. What was faith in Israel, was presumption in the Egyptians. were drowned-- Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Ex 15:12, "the earth swallowed them."


30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [Chrysostom].

<hi type="bold">seven days--</hi>whereas sieges often lasted for years.

30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [Chrysostom]. seven days-- whereas sieges often lasted for years.


31. Rahab showed her "faith" in her confession, <reference osisRef="Josh.2.9">Jos 2:9</reference>, <reference osisRef="2Cor.2.11">11</reference>, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."

<hi type="bold">the harlot--</hi>Her former life adds to the marvel of her repentance, faith, and preservation (<reference osisRef="Matt.21.31">Mt 21:31</reference>, <reference osisRef="Matt.21.32">32</reference>).

<hi type="bold">believed not--</hi>Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (<reference osisRef="Josh.2.8-Josh.2.11">Jos 2:8-11</reference>).

<hi type="bold">received--</hi>in her house (<reference osisRef="Josh.2.1">Jos 2:1</reference>, <reference osisRef="2Cor.4.6">4, 6</reference>).

<hi type="bold">with peace--</hi>peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (<reference osisRef="Heb.11.17">He 11:17</reference>, <reference osisRef="Heb.11.31">31</reference>) for the power of faith, as James (<reference osisRef="Jas.2.21">Jas 2:21</reference>, 25; see on <reference osisRef="Jas.2.21">Jas 2:21</reference>; <reference osisRef="Jas.2.25">Jas 2:25</reference>) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (<reference osisRef="Gal.5.6">Ga 5:6</reference>).

31. Rahab showed her "faith" in her confession, Jos 2:9, 11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath." the harlot-- Her former life adds to the marvel of her repentance, faith, and preservation (Mt 21:31, 32). believed not-- Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Jos 2:8-11). received-- in her house (Jos 2:1, 4, 6). with peace-- peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (He 11:17, 31) for the power of faith, as James (Jas 2:21, 25; see on Jas 2:21; Jas 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Ga 5:6).


<hi type="bold">32. the time--</hi>suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.

<hi type="bold">Gideon--</hi>put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.

32. the time-- suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gideon-- put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.


<hi type="bold">33. subdued kingdoms--</hi>as David did (<reference osisRef="2Sam.8.1">2Sa 8:1</reference>, &c.); so also Gideon subdued Midian (<reference osisRef="Judg.7.1-Judg.7.25">Jud 7:1-25</reference>).

<hi type="bold">wrought righteousness--</hi>as Samuel did (<reference osisRef="1Sam.8.9">1Sa 8:9</reference>; <reference osisRef="1Sam.12.3-1Sam.12.23">12:3-23</reference>; <reference osisRef="1Sam.15.33">15:33</reference>); and David (<reference osisRef="2Sam.8.15">2Sa 8:15</reference>).

<hi type="bold">obtained promises--</hi>as "the prophets" (<reference osisRef="Heb.11.32">He 11:32</reference>) did; for through them the promises were given (compare <reference osisRef="Dan.9.21">Da 9:21</reference>) [Bengel]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (<reference osisRef="Josh.21.45">Jos 21:45</reference>; <reference osisRef="1Kgs.8.56">1Ki 8:56</reference>). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (<reference osisRef="Heb.11.13">He 11:13</reference>, <reference osisRef="Heb.11.39">39</reference>).

<hi type="bold">stopped the mouths of lions--</hi>Note the words, "because he believed in his God." Also Samson (<reference osisRef="Judg.14.6">Jud 14:6</reference>), David (<reference osisRef="1Sam.17.34-1Sam.17.37">1Sa 17:34-37</reference>), Benaiah (<reference osisRef="2Sam.23.20">2Sa 23:20</reference>).

33. subdued kingdoms-- as David did (2Sa 8:1, &c.); so also Gideon subdued Midian (Jud 7:1-25). wrought righteousness-- as Samuel did (1Sa 8:9; 12:3-23; 15:33); and David (2Sa 8:15). obtained promises-- as "the prophets" (He 11:32) did; for through them the promises were given (compare Da 9:21) [Bengel]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (Jos 21:45; 1Ki 8:56). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (He 11:13, 39). stopped the mouths of lions-- Note the words, "because he believed in his God." Also Samson (Jud 14:6), David (1Sa 17:34-37), Benaiah (2Sa 23:20).


<hi type="bold">34. Quenched the violence of fire--</hi>(<reference osisRef="Dan.3.27">Da 3:27</reference>). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." <reference osisRef="Dan.3.19-Dan.3.30">Da 3:19-30</reference> and 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

<hi type="bold">escaped ... sword--</hi>So Jephthah (<reference osisRef="Judg.12.3">Jud 12:3</reference>); and so David escaped Saul's sword (<reference osisRef="1Sam.18.11">1Sa 18:11</reference>; <reference osisRef="1Sam.19.10">19:10</reference>, <reference osisRef="1Sam.19.12">12</reference>); Elijah (<reference osisRef="1Kgs.19.1">1Ki 19:1</reference>, &c.; <reference osisRef="2Kgs.6.14">2Ki 6:14</reference>).

<hi type="bold">out of weakness ... made strong--</hi>Samson (<reference osisRef="Judg.16.28">Jud 16:28</reference>; <reference osisRef="Judg.15.19">15:19</reference>). Hezekiah (<reference osisRef="Isa.37.1-Isa.38.22">Is 37:1-38:22</reference>). Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

<hi type="bold">valiant in fight--</hi>Barak (<reference osisRef="Judg.4.14">Jud 4:14</reference>, <reference osisRef="Judg.4.15">15</reference>). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

<hi type="bold">armies--</hi>literally, "camps" referring to <reference osisRef="Judg.7.21">Jud 7:21</reference>. But the reference may be to the Maccabees having put to flight the Syrians and other foes.

34. Quenched the violence of fire-- (Da 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Da 3:19-30 and 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them. escaped... sword-- So Jephthah (Jud 12:3); and so David escaped Saul's sword (1Sa 18:11; 19:10, 12); Elijah (1Ki 19:1, &c.; 2Ki 6:14). out of weakness... made strong-- Samson (Jud 16:28; 15:19). Hezekiah (Is 37:1-38:22). Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness." valiant in fight-- Barak (Jud 4:14, 15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria. armies-- literally, "camps" referring to Jud 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.


<hi type="bold">35. Women received their dead raised--</hi>as the widow of Zarephath (<reference osisRef="1Kgs.17.17-1Kgs.17.24">1Ki 17:17-24</reference>). The Shunammite (<reference osisRef="2Kgs.4.17-2Kgs.4.35">2Ki 4:17-35</reference>). The two oldest manuscripts read. "They received women of aliens by raising their dead." <reference osisRef="1Kgs.17.24">1Ki 17:24</reference> shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in <reference osisRef="Luke.4.26">Lu 4:26</reference>, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.

<hi type="bold">and--</hi>Greek, "but"; in contrast to those raised again to life.

<hi type="bold">tortured--</hi>"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.

<hi type="bold">not accepting deliverance--</hi>when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."

<hi type="bold">a better resurrection--</hi>than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (<reference osisRef="Dan.12.2">Da 12:2</reference>; <reference osisRef="Luke.20.35">Lu 20:35</reference>; <reference osisRef="Phil.3.11">Php 3:11</reference>). The fourth of the brethren (referring to <reference osisRef="Dan.12.2">Da 12:2</reference>) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.

35. Women received their dead raised-- as the widow of Zarephath (1Ki 17:17-24). The Shunammite (2Ki 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Lu 4:26, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading. and-- Greek, "but"; in contrast to those raised again to life. tortured-- "broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death. not accepting deliverance-- when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten." a better resurrection-- than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (Da 12:2; Lu 20:35; Php 3:11). The fourth of the brethren (referring to Da 12:2) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.


<hi type="bold">36. others--</hi>of a different class of confessors for the truth (the Greek is different from that for "others," <reference osisRef="Heb.11.35">He 11:35</reference>, alloi, heteroi).

<hi type="bold">trial--</hi>testing their faith.

<hi type="bold">imprisonment--</hi>as Hanani (<reference osisRef="2Chr.16.10">2Ch 16:10</reference>), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (<reference osisRef="1Kgs.22.26">1Ki 22:26</reference>, <reference osisRef="1Kgs.22.27">27</reference>).

36. others-- of a different class of confessors for the truth (the Greek is different from that for "others," He 11:35, alloi, heteroi). trial-- testing their faith. imprisonment-- as Hanani (2Ch 16:10), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (1Ki 22:26, 27).


<hi type="bold">37. stoned--</hi>as Zechariah, son of Jehoiada (<reference osisRef="2Chr.24.20-2Chr.24.22">2Ch 24:20-22</reference>; <reference osisRef="Matt.23.35">Mt 23:35</reference>).

<hi type="bold">sawn asunder--</hi>as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.

<hi type="bold">tempted--</hi>by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius]; or by the fiery darts of Satan, as Jesus was in His last trials [Glassius]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.

<hi type="bold">sword--</hi>literally, "they died in the murder of the sword." In <reference osisRef="Heb.11.34">He 11:34</reference> the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [Chrysostom]. Urijah was so slain by Jehoiakim (<reference osisRef="Jer.26.23">Jr 26:23</reference>); and the prophets in Israel (<reference osisRef="1Kgs.19.10">1Ki 19:10</reference>).

<hi type="bold">in sheepskins--</hi>as Elijah (<reference osisRef="1Kgs.19.13">1Ki 19:13</reference>, Septuagint). They were white; as the "goat-skins" were black (compare <reference osisRef="Zech.13.4">Zec 13:4</reference>).

<hi type="bold">tormented--</hi>Greek, "in evil state."

37. stoned-- as Zechariah, son of Jehoiada (2Ch 24:20-22; Mt 23:35). sawn asunder-- as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah. tempted-- by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius]; or by the fiery darts of Satan, as Jesus was in His last trials [Glassius]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith. sword-- literally, "they died in the murder of the sword." In He 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [Chrysostom]. Urijah was so slain by Jehoiakim (Jr 26:23); and the prophets in Israel (1Ki 19:10). in sheepskins-- as Elijah (1Ki 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zec 13:4). tormented-- Greek, "in evil state."


<hi type="bold">38. Of whom the world was not worthy--</hi>So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (<reference osisRef="Gen.39.5">Ge 39:5</reference>), and Jacob to Laban (<reference osisRef="Gen.30.27">Ge 30:27</reference>). In condemning them, the world condemned itself.

<hi type="bold">caves--</hi>literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (<reference osisRef="1Kgs.18.4">1Ki 18:4</reference>, <reference osisRef="1Kgs.18.13">13</reference>) and Elijah (<reference osisRef="1Kgs.19.8">1Ki 19:8</reference>, <reference osisRef="1Kgs.19.13">13</reference>); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).

38. Of whom the world was not worthy-- So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Ge 39:5), and Jacob to Laban (Ge 30:27). In condemning them, the world condemned itself. caves-- literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (1Ki 18:4, 13) and Elijah (1Ki 19:8, 13); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).


<hi type="bold">39. having obtained a good report--</hi>Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (<reference osisRef="Heb.9.28">He 9:28</reference>); "the eternal inheritance" (<reference osisRef="Heb.9.15">He 9:15</reference>). Abraham did obtain the very thing promised (<reference osisRef="Heb.6.15">He 6:15</reference>) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [Flacius in Bengel]. (Compare Note, see on <reference osisRef="Eph.4.8">Ep 4:8</reference>). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.

39. having obtained a good report-- Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (He 9:28); "the eternal inheritance" (He 9:15). Abraham did obtain the very thing promised (He 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [Flacius in Bengel]. (Compare Note, see on Ep 4:8). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.


<hi type="bold">40. provided--</hi>with divine forethought from eternity (compare <reference osisRef="Gen.22.8">Ge 22:8</reference>, <reference osisRef="Gen.22.14">14</reference>).

<hi type="bold">some better thing for us--</hi>(<reference osisRef="Heb.7.19">He 7:19</reference>); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Chrysostom, &c., restricted the meaning of <reference osisRef="Heb.11.39">He 11:39</reference>, <reference osisRef="Heb.11.40">40</reference> to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [Estius]. I think his object in these verses (<reference osisRef="Heb.11.39">He 11:39</reference>, <reference osisRef="Heb.11.40">40</reference>) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (<reference osisRef="Heb.1.1">He 1:1</reference>; 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare <reference osisRef="Heb.12.2">He 12:2</reference>, "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" (<reference osisRef="Heb.12.23">He 12:23</reference>); so Alford; however, see on <reference osisRef="Heb.12.23">He 12:23</reference>. <reference osisRef="Heb.9.12">He 9:12</reference> shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare <reference osisRef="John.3.13">Joh 3:13</reference>). Still, the fathers were in blessedness by faith in the Saviour to come, at death (<reference osisRef="Heb.6.15">He 6:15</reference>; <reference osisRef="Luke.16.22">Lu 16:22</reference>). <chapter eID="Heb.11"/>

40. provided-- with divine forethought from eternity (compare Ge 22:8, 14). some better thing for us-- (He 7:19); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Chrysostom, &c., restricted the meaning of He 11:39, 40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [Estius]. I think his object in these verses (He 11:39, 40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (He 1:1; 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare He 12:2, "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" (He 12:23); so Alford; however, see on He 12:23. He 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Joh 3:13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (He 6:15; Lu 16:22).


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Heb.12.1-Heb.12.29">He 12:1-29</reference>. Exhortation to Follow the Witnesses of Faith Just Mentioned: Not to Faint in Trials: To Remove All Bitter Roots of Sin:</title>
 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.

<hi type="bold">1. we also--</hi>as well as those recounted in <reference osisRef="Heb.12.11">He 12:11</reference>.

<hi type="bold">are compassed about--</hi>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 (<reference osisRef="Phil.3.14">Php 3:14</reference>). Those "witnessed of" (Greek, <reference osisRef="Heb.11.5">He 11:5</reference>, <reference osisRef="Heb.11.39">39</reference>) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [Alford] (<reference osisRef="Heb.6.12">He 6:12</reference>), 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.

<hi type="bold">weight--</hi>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 (<reference osisRef="Mark.10.50">Mr 10:50</reference>, the blind man casting away his garment to come to Jesus; <reference osisRef="Mark.9.42-Mark.9.48">Mr 9:42-48</reference>; compare <reference osisRef="Eph.4.22">Ep 4:22</reference>; <reference osisRef="Col.3.9">Col 3:9</reference>, <reference osisRef="Col.3.10">10</reference>).

<hi type="bold">the sin which doth so easily beset us--</hi>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.

<hi type="bold">with patience--</hi>Greek, "in persevering endurance" (<reference osisRef="Heb.10.36">He 10:36</reference>). On "run" compare <reference osisRef="1Cor.9.24">1Co 9:24</reference>, <reference osisRef="1Cor.9.25">25</reference>.

CHAPTER 12 He 12:1-29. 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. 1. we also-- as well as those recounted in He 12:11. are 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 (Php 3:14). Those "witnessed of" (Greek, He 11:5, 39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [Alford] (He 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. weight-- 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 (Mr 10:50, the blind man casting away his garment to come to Jesus; Mr 9:42-48; compare Ep 4:22; Col 3:9, 10). the 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. with patience-- Greek, "in persevering endurance" (He 10:36). On "run" compare 1Co 9:24, 25.


<hi type="bold">2. Looking unto--</hi>literally, "Looking from afar" (see on <reference osisRef="Heb.11.26">He 11:26</reference>); fixing the eyes upon Jesus seated on the throne of God.

<hi type="bold">author--</hi>"Prince-leader." The same Greek is translated, "Captain (of salvation)," <reference osisRef="Heb.2.10">He 2:10</reference>; "Prince (of life)," <reference osisRef="Acts.3.15">Ac 3:15</reference>. 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 <reference osisRef="Heb.11.2-Heb.11.40">He 11:2-40</reference>. (Compare <reference osisRef="1Cor.11.1">1Co 11:1</reference>). On His "faith" compare <reference osisRef="Heb.2.13">He 2:13</reference>; <reference osisRef="2Cor.3.12">3:12</reference>. Believers have ever looked to Him (<reference osisRef="Heb.11.26">He 11:26</reference>; <reference osisRef="Heb.13.8">13:8</reference>).

<hi type="bold">finisher--</hi>Greek, "Perfecter," referring to <reference osisRef="Heb.11.40">He 11:40</reference>.

<hi type="bold">of our faith--</hi>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.

<hi type="bold">for the joy ... set before him--</hi>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.

<hi type="bold">cross ... shame--</hi>the great stumbling-block to the Hebrews. "Despised," that is, disregarded.

2. Looking unto-- literally, "Looking from afar" (see on He 11:26); fixing the eyes upon Jesus seated on the throne of God. author-- "Prince-leader." The same Greek is translated, "Captain (of salvation)," He 2:10; "Prince (of life)," Ac 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 He 11:2-40. (Compare 1Co 11:1). On His "faith" compare He 2:13; 3:12. Believers have ever looked to Him (He 11:26; 13:8). finisher-- Greek, "Perfecter," referring to He 11:40. of 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. for 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. cross... shame-- the great stumbling-block to the Hebrews. "Despised," that is, disregarded.


<hi type="bold">3. For--</hi>justifying his exhortation, "Looking unto Jesus."

<hi type="bold">consider--</hi>by way of comparison with yourselves, so the Greek.

<hi type="bold">contradiction--</hi>unbelief, and every kind of opposition (<reference osisRef="Acts.28.19">Ac 28:19</reference>).

<hi type="bold">sinners--</hi>Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].

<hi type="bold">be wearied and faint--</hi>Greek, "lest ye weary fainting." Compare <reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>, 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.

3. For-- justifying his exhortation, "Looking unto Jesus." consider-- by way of comparison with yourselves, so the Greek. contradiction-- unbelief, and every kind of opposition (Ac 28:19). sinners-- Sin assails us. Not sin, but sinners, contradicted Christ [Bengel]. be wearied and faint-- Greek, "lest ye weary fainting." Compare Is 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.


<hi type="bold">4. not yet resisted unto blood--</hi>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 <reference osisRef="Heb.13.7">He 13:7</reference>). "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].

<hi type="bold">against sin--</hi>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.

4. 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 He 13:7). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [Seneca]. against sin-- Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.


<hi type="bold">5. forgotten--</hi>"utterly," so the Greek. Compare <reference osisRef="Heb.12.15-Heb.12.17">He 12:15-17</reference>, 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.

<hi type="bold">which--</hi>Greek, "the which," of which the following is a specimen [Alford].

<hi type="bold">speaketh unto you--</hi>as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare <reference osisRef="Isa.1.18">Is 1:18</reference>).

<hi type="bold">despise not--</hi>literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (<reference osisRef="Heb.3.12">He 3:12</reference>), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (<reference osisRef="Heb.12.9">He 12:9</reference>); "rebuke" (more severe than chastening) is to be borne with endurance (<reference osisRef="Heb.12.7">He 12:7</reference>). "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].

5. forgotten-- "utterly," so the Greek. Compare He 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. which-- Greek, "the which," of which the following is a specimen [Alford]. speaketh unto you-- as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare Is 1:18). despise not-- literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (He 3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (He 12:9); "rebuke" (more severe than chastening) is to be borne with endurance (He 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].


6. (<reference osisRef="Rev.3.19">Re 3:19</reference>.)

<hi type="bold">and--</hi>Greek, "yea and," "and moreover"; bringing out an additional circumstance.

<hi type="bold">scourgeth--</hi>which draws forth "blood" (<reference osisRef="Heb.12.4">He 12:4</reference>).

<hi type="bold">receiveth--</hi>accepts. Takes to Himself as a son "in whom He delighteth" (<reference osisRef="Prov.3.12">Pr 3:12</reference>).

6. (Re 3:19.) and-- Greek, "yea and," "and moreover"; bringing out an additional circumstance. scourgeth-- which draws forth "blood" (He 12:4). receiveth-- accepts. Takes to Himself as a son "in whom He delighteth" (Pr 3:12).


7. In <reference osisRef="Heb.12.7">He 12:7</reference>, <reference osisRef="Heb.12.8">8</reference> the need of "chastening" or "discipline" is inculcated; in <reference osisRef="Heb.12.9">He 12:9</reference>, the duty of those to whom it is administered.

<hi type="bold">If--</hi>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."

<hi type="bold">dealeth with you--</hi>"beareth Himself toward you" in the very act of chastening.

<hi type="bold">what son is he--</hi>"What son is there" even in ordinary life? Much more God as to His sons (<reference osisRef="Isa.48.10">Is 48:10</reference>; <reference osisRef="Acts.14.22">Ac 14:22</reference>). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (<reference osisRef="Isa.42.16">Is 42:16</reference>). 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.

7. In He 12:7, 8 the need of "chastening" or "discipline" is inculcated; in He 12:9, the duty of those to whom it is administered. If-- 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." dealeth with you-- "beareth Himself toward you" in the very act of chastening. what son is he-- "What son is there" even in ordinary life? Much more God as to His sons (Is 48:10; Ac 14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (Is 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.


<hi type="bold">8. if ye be without--</hi>excluded from participation in chastisement, and wishing to be so.

<hi type="bold">all--</hi>all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (<reference osisRef="Heb.12.1">He 12:1</reference>).

<hi type="bold">are--</hi>Greek, "have been made."

<hi type="bold">then are ye bastards--</hi>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].

8. if ye be without-- excluded from participation in chastisement, and wishing to be so. all-- all sons: all the worthies enumerated in the eleventh chapter: all the witnesses (He 12:1). are-- Greek, "have been made." then 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].


<hi type="bold">9. fathers ... which corrected us--</hi>rather as Greek, "We had the fathers of our flesh as correctors."

<hi type="bold">subjection--</hi>See the punishment of insubordination, <reference osisRef="Deut.21.18">De 21:18</reference>.

<hi type="bold">Father of spirits--</hi>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 <reference osisRef="Heb.12.10">He 12:10</reference>, "that we might be partakers of His holiness" (<reference osisRef="2Pet.1.4">2Pe 1:4</reference>). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (<reference osisRef="John.3.6">Joh 3:6</reference>). Jesus our pattern "learned obedience" experimentally by suffering (<reference osisRef="Heb.5.8">He 5:8</reference>).

<hi type="bold">and live--</hi>and so, thereby live spiritually and eternally.

9. fathers... which corrected us-- rather as Greek, "We had the fathers of our flesh as correctors." subjection-- See the punishment of insubordination, De 21:18. Father 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 He 12:10, "that we might be partakers of His holiness" (2Pe 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 (He 5:8). and live-- and so, thereby live spiritually and eternally.


10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.

<hi type="bold">for a few days--</hi>that is, with a view to our well-being in the few days of our earthly life: so the Greek.

<hi type="bold">after their own pleasure--</hi>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 [1Sa 3:13; Ep 6:4], and do not so much chasten as THINK they chasten" [Bengel].

<hi type="bold">that we might be partakers of his holiness--</hi>becoming holy as He is holy (<reference osisRef="John.15.2">Joh 15:2</reference>). To become holy like God is tantamount to being educated for passing eternity with God (<reference osisRef="Heb.12.14">He 12:14</reference>; <reference osisRef="2Pet.1.4">2Pe 1:4</reference>). 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.

10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days-- that is, with a view to our well-being in the few days of our earthly life: so the Greek. after 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 [1Sa 3:13; Ep 6:4], and do not so much chasten as THINK they chasten" [Bengel]. that 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 (He 12:14; 2Pe 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.


<hi type="bold">11. joyous ... grievous--</hi>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.

<hi type="bold">fruit of righteousness--</hi>righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (<reference osisRef="Phil.1.11">Php 1:11</reference>). "Peaceable" (compare <reference osisRef="Isa.32.17">Is 32:17</reference>): 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.

<hi type="bold">exercised thereby--</hi>as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (<reference osisRef="Rom.5.3">Ro 5:3</reference>). "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.

11. 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. fruit of righteousness-- righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields (Php 1:11). "Peaceable" (compare Is 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. exercised thereby-- as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Ro 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.


12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from <reference osisRef="Heb.12.1">He 12:1</reference>.

<hi type="bold">lift up--</hi>In <reference osisRef="Isa.35.3">Is 35:3</reference>, 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.

<hi type="bold">feeble--</hi>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, <reference osisRef="Heb.12.12">He 12:12</reference>, <reference osisRef="Heb.12.13">13</reference>; the second, to others, <reference osisRef="Heb.12.14">He 12:14</reference>, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in <reference osisRef="Heb.12.15">He 12:15</reference>, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in <reference osisRef="Heb.12.16">He 12:16</reference>, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on <reference osisRef="Titus.2.12">Tit 2:12</reference>, "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 <reference osisRef="Heb.12.15">He 12:15</reference>; <reference osisRef="Isa.35.4">Is 35:4</reference>).

12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from He 12:1. lift up-- In Is 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. feeble-- 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, He 12:12, 13; the second, to others, He 12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in He 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 He 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 He 12:15; Is 35:4).


13. Quoted from <reference osisRef="Prov.4.26">Pr 4:26</reference>, Septuagint, "Make straight paths for thy feet."

<hi type="bold">straight--</hi>that is, leading by a straight road to joy and grace (<reference osisRef="Heb.12.1">He 12:1</reference>, 2, 15). Cease to "halt" between Judaism and Christianity [Bengel].

<hi type="bold">paths--</hi>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 (<reference osisRef="Isa.35.8">Is 35:8</reference>) [Alford].

<hi type="bold">that which is lame--</hi>those "weak in the faith" (<reference osisRef="Rom.14.1">Ro 14:1</reference>), having still Judaizing prejudices.

<hi type="bold">be turned out of the way--</hi>(<reference osisRef="Prov.4.27">Pr 4:27</reference>); and, so missing the way, lose the prize of "the race" (<reference osisRef="Heb.12.1">He 12:1</reference>).

<hi type="bold">rather he healed--</hi>Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.

13. Quoted from Pr 4:26, Septuagint, "Make straight paths for thy feet." straight-- that is, leading by a straight road to joy and grace (He 12:1, 2, 15). Cease to "halt" between Judaism and Christianity [Bengel]. paths-- 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 (Is 35:8) [Alford]. that which is lame-- those "weak in the faith" (Ro 14:1), having still Judaizing prejudices. be turned out of the way-- (Pr 4:27); and, so missing the way, lose the prize of "the race" (He 12:1). rather he healed-- Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.


<hi type="bold">14. follow peace with all men--</hi>with the brethren especially (<reference osisRef="Rom.14.19">Ro 14:19</reference>), that so the "lame" among them be not "turned out of the way" (<reference osisRef="Heb.12.13">He 12:13</reference>), and that no one of them "fail of the grace of God" (<reference osisRef="Heb.12.15">He 12:15</reference>).

<hi type="bold">holiness--</hi>a distinct Greek word from God's "holiness" (<reference osisRef="Heb.12.10">He 12:10</reference>). 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. (<reference osisRef="Gal.1.10">Ga 1:10</reference>).

<hi type="bold">without which--</hi>Greek, "apart from which."

<hi type="bold">no man shall see the Lord--</hi>no man as a son; in heavenly glory (<reference osisRef="Rev.22.3">Re 22:3</reference>, <reference osisRef="Rev.22.4">4</reference>). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare <reference osisRef="2Sam.14.24">2Sa 14:24</reference>). The Lord being pure and holy, none but the pure and holy shall see Him (<reference osisRef="Matt.5.8">Mt 5:8</reference>). Without holiness in them, they could not enjoy Him who is holiness itself (<reference osisRef="Zech.14.20">Zec 14:20</reference>). The connection of purity with seeing the Lord, appears in <reference osisRef="1John.3.2">1Jo 3:2</reference>, <reference osisRef="1John.3.3">3</reference>; <reference osisRef="Eph.5.5">Ep 5:5</reference>. Contrast <reference osisRef="Heb.12.16">He 12:16</reference> (compare <reference osisRef="1Thess.4.3">1Th 4:3</reference>). In <reference osisRef="Matt.24.30">Mt 24:30</reference>; <reference osisRef="Rev.1.7">Re 1:7</reference>, 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 <reference osisRef="Matt.5.8">Mt 5:8</reference> 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 <reference osisRef="Rev.1.13">Re 1:13</reference>, with <reference osisRef="Rev.1.7">Re 1:7</reference>; and <reference osisRef="Matt.24.30">Mt 24:30</reference>; <reference osisRef="Acts.1.11">Ac 1:11</reference>; 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."

14. follow peace with all men-- with the brethren especially (Ro 14:19), that so the "lame" among them be not "turned out of the way" (He 12:13), and that no one of them "fail of the grace of God" (He 12:15). holiness-- a distinct Greek word from God's "holiness" (He 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. (Ga 1:10). without which-- Greek, "apart from which." no man shall see the Lord-- no man as a son; in heavenly glory (Re 22:3, 4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare 2Sa 14:24). The Lord being pure and holy, none but the pure and holy shall see Him (Mt 5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Zec 14:20). The connection of purity with seeing the Lord, appears in 1Jo 3:2, 3; Ep 5:5. Contrast He 12:16 (compare 1Th 4:3). In Mt 24:30; Re 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 Mt 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 Re 1:13, with Re 1:7; and Mt 24:30; Ac 1:11; 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."


<hi type="bold">15. lest any ... fall--</hi>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].

<hi type="bold">root of bitterness--</hi>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 <reference osisRef="Deut.29.18">De 29:18</reference>, "Lest there should be among you a root that beareth gall and wormwood" (compare <reference osisRef="Acts.8.23">Ac 8:23</reference>). Root of bitterness comprehends every person (compare <reference osisRef="Heb.12.16">He 12:16</reference>) 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.

<hi type="bold">many--</hi>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 (<reference osisRef="Matt.13.26-Matt.13.30">Mt 13:26-30</reference>) as to rooting out persons. No such danger can arise in rooting out bad principles.

15. 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]. root 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 De 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Ac 8:23). Root of bitterness comprehends every person (compare He 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. many-- 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 (Mt 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.


<hi type="bold">16. fornicator--</hi>(<reference osisRef="Heb.13.4">He 13:4</reference>; <reference osisRef="1Cor.10.8">1Co 10:8</reference>).

<hi type="bold">or profane--</hi>Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. <reference osisRef="Gen.25.34">Ge 25:34</reference> 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].

<hi type="bold">for one morsel--</hi>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 <reference osisRef="Gen.3.6">Ge 3:6</reference>). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (<reference osisRef="Gen.49.4">Ge 49:4</reference>; <reference osisRef="1Chr.5.1">1Ch 5:1</reference>; <reference osisRef="1Sam.13.12-1Sam.13.14">1Sa 13:12-14</reference>); and, on the other hand, for good, Abraham and Phinehas (<reference osisRef="Gen.12.1">Ge 12:1</reference>, &c.; <reference osisRef="Gen.15.5">Ge 15:5</reference>, <reference osisRef="Gen.15.6">6</reference>; <reference osisRef="Num.25.6-Num.25.15">Nu 25:6-15</reference>).

<hi type="bold">his birthright--</hi>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 <reference osisRef="Heb.12.23">He 12:23</reference>): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

16. fornicator-- (He 13:4; 1Co 10:8). or profane-- Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. Ge 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]. for 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 Ge 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 (Ge 49:4; 1Ch 5:1; 1Sa 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Ge 12:1, &c.; Ge 15:5, 6; Nu 25:6-15). his 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 He 12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.


<hi type="bold">17. afterwards--</hi>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. <reference osisRef="Heb.12.11">He 12:11</reference>, with the "afterward" here.

<hi type="bold">when he would--</hi>when he wished to have. "He that will not when he may, when he will, shall have nay" (<reference osisRef="Prov.1.24-Prov.1.30">Pr 1:24-30</reference>; <reference osisRef="Luke.13.34">Lu 13:34</reference>, <reference osisRef="Luke.13.35">35</reference>; <reference osisRef="Luke.19.42">19:42</reference>).

<hi type="bold">he was rejected--</hi>not as to every blessing, but only that which would have followed the primogeniture.

<hi type="bold">he found no place of repentance--</hi>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 (<reference osisRef="Matt.7.7">Mt 7:7</reference>). 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" (<reference osisRef="Luke.18.27">Lu 18:27</reference>)! [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," <reference osisRef="Matt.25.11">Mt 25:11</reference>, <reference osisRef="Matt.25.12">12</reference>. Tears are no proof of real repentance (<reference osisRef="1Sam.24.16">1Sa 24:16</reference>, <reference osisRef="1Sam.24.17">17</reference>; contrast <reference osisRef="Ps.56.8">Psa 56:8</reference>).

<hi type="bold">it--</hi>the blessing, which was the real object of Esau, though ostensibly seeking "repentance."

17. 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. He 12:11, with the "afterward" here. when he would-- when he wished to have. "He that will not when he may, when he will, shall have nay" (Pr 1:24-30; Lu 13:34, 35; 19:42). he was rejected-- not as to every blessing, but only that which would have followed the primogeniture. he 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 (Mt 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" (Lu 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," Mt 25:11, 12. Tears are no proof of real repentance (1Sa 24:16, 17; contrast Psa 56:8). it-- the blessing, which was the real object of Esau, though ostensibly seeking "repentance."


<hi type="bold">18. For--</hi>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. (<reference osisRef="Heb.12.15">He 12:15</reference>, <reference osisRef="Heb.12.16">16</reference>).

<hi type="bold">are not come--</hi>Greek, "have not come near to." Alluding to <reference osisRef="Deut.4.11">De 4:11</reference>, "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.

<hi type="bold">the mount--</hi>The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from <reference osisRef="Heb.12.22">He 12:22</reference>.

<hi type="bold">that might be touched--</hi>palpable and material. Not that any save Moses was allowed to touch it (<reference osisRef="Exod.19.12">Ex 19:12</reference>, <reference osisRef="Exod.19.13">13</reference>). 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.

18. 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. (He 12:15, 16). are not come-- Greek, "have not come near to." Alluding to De 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. the mount-- The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from He 12:22. that might be touched-- palpable and material. Not that any save Moses was allowed to touch it (Ex 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.


<hi type="bold">19. trumpet--</hi>to rouse attention, and herald God's approach (<reference osisRef="Exod.19.16">Ex 19:16</reference>).

<hi type="bold">entreated that the word should not be spoken--</hi>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" (<reference osisRef="Deut.5.22">De 5:22</reference>).

19. trumpet-- to rouse attention, and herald God's approach (Ex 19:16). entreated 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" (De 5:22).


<hi type="bold">20. that which was commanded--</hi>"the interdict" [Tittmann]. A stern interdictory mandate is meant.

<hi type="bold">And--</hi>rather, "Even if a beast (much more a man) touch," &c.

<hi type="bold">or thrust through with a dart--</hi>omitted in the oldest manuscripts. The full interdict in <reference osisRef="Exod.19.12">Ex 19:12</reference>, <reference osisRef="Exod.19.13">13</reference> 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.

20. that which was commanded-- "the interdict" [Tittmann]. A stern interdictory mandate is meant. And-- rather, "Even if a beast (much more a man) touch," &c. or thrust through with a dart-- omitted in the oldest manuscripts. The full interdict in Ex 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.


<hi type="bold">21. the sight--</hi>the vision of God's majesty.

<hi type="bold">quake--</hi>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 <reference osisRef="Acts.20.35">Ac 20:35</reference>; <reference osisRef="2Tim.3.8">2Ti 3:8</reference>) this detail. We read in <reference osisRef="Deut.9.19">De 9:19</reference>, 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.

21. the sight-- the vision of God's majesty. quake-- 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 Ac 20:35; 2Ti 3:8) this detail. We read in De 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.


<hi type="bold">22. are come--</hi>Greek, "have come near unto" (compare <reference osisRef="Deut.4.11">De 4:11</reference>). Not merely, ye shall come, but, ye have already come.

<hi type="bold">Mount Sion--</hi>antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, <reference osisRef="John.12.15">Joh 12:15</reference>; <reference osisRef="1Pet.2.6">1Pe 2:6</reference>) 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" (<reference osisRef="Rev.21.2-Rev.21.27">Re 21:2-27</reference>; compare <reference osisRef="Heb.11.10">He 11:10</reference>).

<hi type="bold">22-23. to an innumerable company of angels, to the general assembly and church--</hi>The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels (<reference osisRef="Job.1.6">Job 1:6</reference>; 38:7), "sons of God," are so their "equals" (<reference osisRef="Luke.20.36">Lu 20:36</reference>); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (<reference osisRef="Matt.6.10">Mt 6:10</reference>). 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 <reference osisRef="Deut.33.2">De 33:2</reference>; <reference osisRef="Ps.68.17">Psa 68:17</reference>; <reference osisRef="Dan.7.10">Da 7:10</reference>; Jude 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" <reference osisRef="Matt.25.31">Mt 25:31</reference>, <reference osisRef="Matt.25.32">32</reference>. Messiah is pre-eminently "the First-born," or "First-begotten" (<reference osisRef="Heb.1.6">He 1:6</reference>), and all believers become so by adoption. Compare the type, <reference osisRef="Num.3.12">Nu 3:12</reference>, 45, 50; <reference osisRef="1Pet.1.18">1Pe 1:18</reference>. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (<reference osisRef="Exod.4.22">Ex 4:22</reference>; compare <reference osisRef="Exod.13.2">Ex 13:2</reference>), and a "kingdom of priests" to God (<reference osisRef="Exod.19.6">Ex 19:6</reference>), so believers (<reference osisRef="Rev.1.6">Re 1:6</reference>).

22. are come-- Greek, "have come near unto" (compare De 4:11). Not merely, ye shall come, but, ye have already come. Mount 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; 1Pe 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" (Re 21:2-27; compare He 11:10). 22-23. to 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; 38:7), "sons of God," are so their "equals" (Lu 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mt 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 De 33:2; Psa 68:17; Da 7:10; Jude 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" Mt 25:31, 32. Messiah is pre-eminently "the First-born," or "First-begotten" (He 1:6), and all believers become so by adoption. Compare the type, Nu 3:12, 45, 50; 1Pe 1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (Ex 4:22; compare Ex 13:2), and a "kingdom of priests" to God (Ex 19:6), so believers (Re 1:6).