For the opposite akousios hamartanein (Hebrew n f#') see Lev. iv. 2; v. 15; Num. xv. 25ff. Comp. Philo de vit. Mos. i. § 49 (ii. 123) Balaam sought forgiveness of the angel sungnonai deomenos hup' agnoias all' ou kath' hekousion gnomen hamartonti. de Prof. § 14.
On hamartanonton Theophylact says justly: hopa de pos ouk eipen hamartonton all' amartanonton, toutestin emmenon hamartia ametanoetos.
Compare 1 John iii. 6, 9; n. i8; and contrast c. iii. 17 (tois hamartesasin).
By the addition of hemon the writer softens the severity of his words with a touch of deep sympathy. No one of us, he implies, can set aside the warning as needless. If he dwells on the danger of others he does not forgot his own. Comp. 1 John ii. 1 note.
meta to labein ten epign. tes al.] Vulg. post acceptam notitiam veritatis. Compare 1 Tim. iv. 3 epegnokosin ten aletheian. The use of the compound phrase (labein ten epign.) for the simple verb (Col. i. 6; 1 Pet. ii. 21) brings out the double aspect of the knowledge as God's gift and man's acquisition (labein). In gaining it man is active and yet it is not from him. For similar uses of labein see c. ii. 3; xi. 29; 2 Pet. i. 9 (leten lab.); 2 Tim. i. 5 (hupomnesin lab.).
The knowledge thus received is treated as complete (ten epig. tes al.: contrast Tit. i. 1; 1 Tim. ii. 4 epig. al.); and the use of the emphatic epignosis in place of the simple gnosis marks the greatness of the fall which is contemplated. Those whose case is taken into account have vigorously applied themselves to pursue the study of Christian truth. Epignosis is a characteristic word of St Paul's later Epistles (from Romans onwards). It occurs here only in this Epistle. Comp. 2 Pet. ii. 21; Rom. i. 28; x. 2; and Lightfoot on Phil. i. 9; Col. i. 9.
ouketi...apoleipetai] The sacrifice of Christ has been rejected; and there is no other sacrifice which can be effectual. The order of the words is remarkable. The words peri hamartion and thusia are separated so that the fact of sin stands out prominently: 'for sins there is left no sacrifice.' So too the writer appeals to individual experience when he says 'for sins' and not generally 'for sin.' Contrast v. 18 prosphora peri hamartias, ix. 26 eis athetesin hamartias, xii. 4 pros ten hamartian antagonizomenoi. xiii. 11.
Noe reservatur nobis ultra hostia pro peccato quæ pro nobis offeratur, sicut in veteri lege donatum est mellontos tous hupenantious. ²?athetesas tis nomon Mouseos choris oiktirmon epi ausin he trisin martusin apothneskei.
28 oiktirmon: + kai dakruon D?* syr hl.
hostias sæpe offerre pro peccatis (Primas.).
(27). phobera de tis...] but there is...there abideth...(comp. John iii. 36). This issue is represented on its two sides, as man's expectation (ek doche kr.), and God's provision (puros zelos).
The rhetorical use of the indefinite tis gives a solemn awe to the statement. The fact that the expectation cannot be exactly defined necessarily makes it more impressive. Comp. Acts viii. 9; v. 36.
ekdoche kriseos] The noun ekdoche occurs here only in the N.T. Compare v. 13 ekdechomenos, c. xi. 10.
Such a judgment (c. ix. 27) would be, for those whom the Apostle describes, condemnation. Comp. John v. 24, 29.
puros zelos] Latt. ignis æmulatio, a jealousy (fierceness) of fire. The words are adapted from Is. xxvi 11 (lxx.) zelos lepsetai laon apaideuton kai vvw pur tous hupenantious katedetai. The word zelos suggests the thought of love which has been wronged, just as pur describes one aspect of the Divine Nature: c. xii. 29 ho theos hemon pur katanaliskon.
Hora says Theophylact pos hoion epsuchose to pur. It is the fire which consumes.
The word hupenantios, which is not unfrequent in the lxx., occurs again Col. ii. 14.
For the thought of vv. 26—7 compare a striking passage of Philo, quod Deus immut. § 37 (i. 299 M.).
(28), (29). The anticipation of fatal punishment for apostasy is confirmed by the consideration of the enactment for a similar offence under the Old Covenant. The same form of argument from the less to the greater occurs c. ii. 2 f.; ix. 13 f.; xii. 25.
The thought finds a striking illustration in Philo de Prof. § 16, i. p. 558 M.: ei hoi tous thnetous kakegoresantes goneis apagontai ten epi tharato (Ex. xxi. 15) tinos axious chre nomizein timorias tous [ton] ton holon patera kai poieten blasphemein hupomenontas;
(28). athetesas tis n. M.] One that setteth at naught Moses' law...Vulg. Irritam quis faciens legem...O.L. Cum enim quidam relinqueret legem... The offence like the correlatives (katapatesas, hegesamenos, enubrisas) is regarded in its isolated completeness; the culprit 'set the law at naught.' His act was final and decisive; and it is not presented in its present fulfilment (atheton tis) or in its abiding permanence (athetekos tis).
The verb athetein occurs here only in the Epistle (comp. aMtesis vii. 18; ix. 26 note). It describes not only the violation of an ordinance or authority in details, but the denial of the validity of the ordinance or the authority altogether. Comp. Gal. iii. 15; 1 Tim. v. 12; Jude 8; John xii. 18.
The unique absence of the article here in nomon Mouseos (elsewhere ho nom. M. Luke ii. 22; xxiv. 44; John vii. 23; Acts xiii. 39; xv. 5; xxviii. 23 (1 Cor. ix. 9)) gives the sense of 'that which was a prescription of Moses.' The reference, as marked by the clause epi dusin he trisin m. apoth. (Deut. xvii. 6), appears to be to the specific warning against idolatry (Deut. xvii. 2 ff.). Not every offence against the Law was visited with death, but specially, among others, this offence to which the apostasy from Christ corresponded. In the case of the Old Covenant the sanction lay in the declaration of the Lawgiver: in the case of the New Covenant the believer ²?poso dokeite cheironos axiothesetai timorias ho ton huion tou theou katapatesas, kai to haima tes diathekes koinon
29 dokeide D?*.
had direct experience of the power of the Divine Presence.
choris oiktirmon] All the people shared in the infliction of the punishment (Deut. xiii. 9; xvii. 7; Acts vii.
The word oiktirmos (compassion) appears to be very rare in classical Gk. (Pind. Pyth. i. 85) and the plural (lxx. HebrewDHpqi) is peculiar to ecclesiastical writers. The word expresses the feeling which witnesses to fellowship and natural sympathy, while eleos (pity) describes the feeling which is called out by the sight of misery. Comp. Rom. xii. 1; 2 Cor. i. 3; Phil. ii. 1; Col. iii. 12; Luke vi. 36; James v. 11.
apothmeskei] The Law is valid and effective. For epi see ix. 10.
(29). poso dokeite...] Vulg. quanto magis putatis deteriora mereri supplicia (O. L. deteriora deprecabitur vindictæ). The parenthetical dokeite makes the appeal to the readers more direct and pointed: ten krisin autois epitrepei. hoper eiothamen poiein epi ton sphodra homologoumenon, tous akroatas dikastas poiountes (Theophl ct
The verb axiothesetai, which is commonly used in connexion with words of reward (c. iii. 3; 1 Tim. v. 17), is used also of meet punishment, like axios Acts xxiii. 29.
timorias] The noun occurs nowhere else in the N. T. (the verb timorein is found Acts xxii. 5; xxvi. 11). It expresses simply the notion of retributive punishment in regard of the offence. It will be seen that in the case of the perfect fulfilment of a perfect law the ends of retribution and correction absolutely coincide.
ho...katapatesas...hegesamenos...enubrisas] There is a triple indictment. The manifestation of the apostasy of the offender is described under three distinct aspects, as an act (katapatesas), as an opinion (hegesamenos), as a personal and wilful assault (enubrisas). His conduct shews that he has already abandoned his faith, and that too after he had made trial of its blessings. His decision, expressed in deed, is regarded as complete and final.
The language used suggests the open repudiation of the baptismal confession and covenant: 1 Cor. xii. 3. Pliny reports to Trajan that those who were brought away from the Faith imaginem tuam deorumque simulacra venerati suut et Christo male dixerunt (Epp. x. 96).
The strangeness of the metaphor in katapatein as applied to a person is enhanced by the use of the title 'the Son of God' (comp. vi. 6 note). The word katapatein occurs Matt. v. 13; vii. 6 in connexions which illustrate the image. That which claims to be precious is not only regarded as having no value: it is also treated with utter contempt.
Katapatein is not unfrequent in the lxx. in a similar connexion for different Hebrew words: Ps. lvi. (lv.) 2, 3; lvii. (lvi.) 4 (HebrewssW); Is. lxi. 18 (HebrewDtt).
The act of contemptuous rejection of Christ is joined with or rests upon a deliberate judgment. The apostate held the blood of the covenant to be a common thing. The word hegeisthai occurs again in this sense: xi. 11, 26.
to haima tes diathekes] The phrase suggests the contrast on which the writer has already dwelt between the inaugurations of the Old and New Covenants: Ex. xxiv. 8 (c. ix. 20). Comp. c. xiii. 20; Matt. xxvi. 28; Mk. xiv. 24 (to haima mou tes diathekes); hegesamenos ev o hegiasthe, kai to pneuma tes charitos om. en o hegiasthe A.
Luke xxii. 20 (touto to poterion he k. diath. en to haim. mou).
kainon hegesamenos] Vulg. pollutum duxerit. O. L. communem æstimaverit. Syr. vg. as that of any man. The two senses given by the Latin have each found support in later times. Some have taken koinos as 'common' in the sense of 'undistinguished from the blood of any other man'; others as (positively) 'impure,' 'unholy,' as if Christ had suffered justly as an evildoer. This sense is supposed to be suggested by the clause en o hegiasthe which follows. In either case the clause, added after the structure of the sentence was complete, brings in a new thought which places the greatness of the offence in a clearer light: 'holding that common wherein he was made holy.'
The usage of the N. T. uniformly places koinos in contrast with hagios or katharos. Comp. c. ix. 13 note.
For the sense 'like that of other men,' 'ordinary,' see Just M. Apol. i. 66 koinos artos. Perhaps it is simplest here to take the word as negatively opposed to hagios in the sense of 'having no divine virtue.' en o...] wherein he was sanctified (hallowed). Vulg. in quo sanctificatus est. Compare Rom. v. 9 (dikaiothentes en to haim. autou); Eph. ii. 13 (egenethete engus en to haim. Christou); Apoc. i. 5 (lusanti...en to haim.); and c. ix. 25; x. 19 notes.
The blood of Christ is as 'the fountain' in which the sinner is 'plunged' for cleansing (baptizein en Matt. iii. 11).
In connexion with hagiazein the preposition (en) expresses in various forms the idea of the complete introduction (immersion) of that which is hallowed into that element which by embracing hallows. Compare John xvii. 17 (hag. en te aletheia); Rom. xv. 16 (hegiasm. en pn. hag.); 1 Cor. i. 2 (hegiasm. en Ch. I.); vii. 14 (heg. ho aner (he gune) ev...); Jude 1 (tois en th. patri hegiasmenois).
The 'hallowing' of the Christian is spoken of as one definite act (hegiasthe). By incorporation into Christ he was once for all devoted to God. Comp. 1 Cor. vi. 11.
to pn. tes char. enubr.] Vulg. et (qui) spiritui gratiæ contumeliam fecerit, and (who) doth outrage to the Spirit of grace. There is still a third element in the apostasy. The apostate offers insult and outrage to that Power through Whom the highest divine influences flow to man. This act of open rebellion against the present power of God, active through the Body of the Church, crowns the personal hostility to Christ and the violation of the allegiance which had been pledged.
The word enubrizein is not found elsewhere in the N. T. or lxx. Hubris is that insolent self-assertion which disregards what is due to others. It combines arrogance with wanton injury. Comp. Rom. i. 30; 1 Tim. i. 13.
This outrage is directed against One Who is spoken of by the unique title 'the Spirit of grace.' Comp. Const. Apost. vi. 18 hoi blasphemesantes to pneuma tes charitos kai apoptusantes ten par'autou dorean meta ten charin.
Other corresponding phrases are: to pneuma tes aletheias (John xv. 26; xvi. 13; 1 John iv. 6); to auto pn. tes pisteos (2 Cor. iv. 13); to pv. tes epangelias to hag. (Eph. i. 13).
In these cases the gen. expresses that which finds expression through the spirit, as in the commoner forms pneuma douleias (Rom. viii. 15), pneuma sophias (Eph. i. 17, &c.). Here then 'the Spirit of grace' is the Spirit through whom the grace of God is enubrisas. ³°oidamen gar ton eiponta Emoi ekdikesis, ego antapodoso. kai palin krinei Kurios ton laon autou. ³¹Phoberon to empesein eis cheiras theou zontos.
30 antapodoso '* D?* vg syr vg me: + legei kutios S '* A syr hl. + hoti' kr. kur. D? vg. kr. kur. '* AD? vg syrr: kur. kr. S '* me.
manifested. The apostate wilfully wrongs the Power whose action he has felt.
It will be observed that the action of the Holy Spirit falls into the background in the Epistle from the characteristic view which is given of the priestly work of Christ. Comp. c. vi. 4 note.
(30). The certainty of the retribution to which the writer has pointed lies in the knowledge of the divine character.
hoidamen gar...] For we know Him that said. We know not only who He is that said, but we know His character who said....We know that He is a 'living God,' and that His words will find fulfilment to the uttermost. Comp. John iv. 22; vii. 28 f.; 1 Thess. iv. 5; 2 Thess. i. 8; Tit. i. 16; c. viii. 11 note.
The two quotations establish two facts with regard to the divine judgment. It will carry with it strict requital; and it will extend to all those who stand to God as His people.
The first quotation is an adaptation of Deut. xxxii. 35, which differs from the Hebrew (To me belongeth vengeance and recompense) and the lxx. (en hemera ekdikeseos antapodoso). It occurs in the same form in Rom. xii. 19, and had probably taken this shape in popular use. The clause is rendered very nearly in the same way in the Targum of Onkelos (Vengeance is before me, and I will repay). Philo quotes the words differently: Leg. Alleg. iii. § 34 (i. 108 M.).
The second quotation is also taken from the same passage of Deuteronomy (xxxii. 36; comp. Ps. cxxxv. 14). In the original context the idea of judgment is that of just vindication. But the character of God requires that the same act which upholds the righteous should punish the wicked. The point of this quotation is that God's people will be judged, that they from their peculiar position will be specially objects of His care. What the judgment will be for them lies in themselves (v. 27).
(31). phoberon] The word takes up the phobera of v. 27. The adjective is found in the N. T. only in these passages and in c. xii. 21.
emp. eis ch.] The phrase occurs in the lxx. in a different connexion, 2 Sam. xxiv. 14; 1 Chron. xxi. 13; Ecclus. ii. 18.
theou zontos] See c. iii. 12 note.
(3) vv. 32—39. Encouragements from past experience.
Words of encouragement follow upon the words of warning, just as the warnings in c. vi. 4-8, were followed by the expression of joyful confidence. The Hebrews are reminded of their former courageous faith (32—34); and they are exhorted not to peril its fruit at the last moment (35—39). They had fought their battle: all that was required was that they should endure to wait for their crown: ara henos humin dei monou, hina anameinete ten mellesin ouch hina athlesete palin...pros to stephanothenai hestekate loipon. touto monon pherete, ten mellesin tou stephanou (Chrys.).
³²But call to mind the days of former time wherein after ye were enlightened ye endured a great struggle of sufferings, ³³partly being made a gazing-stock both by reproaches and afflictions, and partly claiming fellowship with those who so lived. ³²Hanamimneskesthe de tas proteron hemeras, ev ais photisthentes pollen athlesin hupemeinate pathematon, ³³touto men
32 tais proterais hemerais D?*. hemeras: hamartias hemon '*.
³?For ye both had compassion on them that were in bonds and accepted with joy the spoiling of your possessions, knowing that ye had your own selves for a better possession and an abiding one. ³?Cast not away therefore your boldness seeing it hath great recompense of reward. ³?For ye have need of patience, that having done the will of God ye may receive His promise.
³?For, yet a very little while,
He that cometh shall come, and shall not tarry.
³?But my righteous one shall live by faith;
And if he shrink back, my soul hath no pleasure in him.
³?But we are not of shrinking back unto destruction, but of faith unto gaining of the soul.
32—34. The retrospect of their own history was sufficient to inspire the Hebrews with patience. They had borne sufferings themselves and shared the sufferings of others. They had experienced in all this the assurance of a better possession than any that they could lose by persecution. And, as Chrysostom says: polle he dia ton ergon paraklesis. ton gar archomenon pragmatos proionta epididonai chre.
(32). anamimneskesthe de...] Call again to remembrance...Call to mind...Latt. Rememoramini autem (igitur). 2 Cor. vii. 15; 2 Tim. i. 6 (anamimnesko se anazopurein). The word is used of recalling specific subjects to the mind. Contrast c. xiii. 2 mimneskesthe ton desmion.
en ais...pol. athlesin hupem. pathematon] wherein...ye endured a great struggle of sufferings, that is, consisting in sufferings, Lat. in quibus illuminati...certamen sustinuistis passionum. The use of the word athlesis (here only in N. T., and not in lxx.: comp. 2 Tim. ii. 5) adds to the picture the image of the resolute combatant. The Hebrews not only suffered, but bore themselves as those who were contending for a crown.
Polus is frequently used (like 'much,' multus) of that which is great in degree and not only frequent in repetition: Acts xxiv. 3 p. eirene xxvii. 10 p. zemia; id. 27 p. asitia &c. Here the notions of intensity and repetition are both applicable to the struggle of the Hebrews.
Chrysostom notices the force of athlesis: ouk eipe peirasmous alla athlesin, hoper estin enkomiou honoma kai epainon megiston.
For photisthentes (Syrr. having received baptism) see c. vi. 4 note: for hupomenein comp. c. xii. 2, 3, 7; v. 36.
(33). touto men...touto de...] Vulg. et in altero quidem...in altero autem. The courage of the Hebrews was shewn both in what they bore personally, and (which is often more difficult) in their readiness to shew sympathy to those who were in affliction. The contrast in the tenses of the participles, theatrizomenoi, oneidismois te kai thlipsesin theatrizomenoi, touto de koinonoi ton houtos anastrephomenon genethentes. ³?kai gar tois desmiois sunepathesate, kai ten harpagen ton
33 theatrizomenoi: onidizomenoi D?*. 34 desmiois AD?* vg syrr me: desmois mou S'.
genethentes, which is necessarily lost in translation (as in the Latin), suggests that upon some special occasion the persons addressed had in a signal manner identified themselves with fellow-Christians in an outbreak of persecution (sunepathesate, prosedexasthe); while they were habitually exposed to public reproach.
The combination touto men...touto de..., which is frequent in Greek writers from Demosthenes downwards, is found here only in N.T.
oneidismois te kai thlipsesin] The personal sufferings of the Hebrews were twofold. They had endured reproaches, which contrast a man's conduct with what might have been expected from him (Matt. xi. 20; Mk. xvi. 14; James i. 5): and afflictions, in which force is the expression of ill-will. Reproaches affect the character: afflictions affect material prosperity. (Syr. vg. connects these words with the preceding verse.)
For oneidismos see c. xi. 26; xiii. 13. Comp. 1 Pet. iv. 14. The word is common in the lxx. in the prophetic and later books.
theatrizomenoi] Vulg. spectaculum facti, made a gazing-stock. Comp. 1 Cor. iv. 9. The simple verb theatrizein appears to be found here only and in derived passages. The compound ektheatrizein is not uncommon in late Greek in the same sense: to expose as a spectacle for derision. See Schweigh. Polyb. Ind. s. v.
koin. ton outos anastreph. gen.] avowing your fellowship with those who were so facing reproaches and afflictions in their daily life. The Hebrews, so far from abandoning their fellow Christians, courageously claimed connexion with them, sharing their perils by the active avowal of sympathy. The outos applies more naturally to the description which immediately precedes than to the more remote poll. a. hupem. path.; and this latter reference is excluded by the form of the sentence (hupem....touto men...de...).
For koinonoi genethentes (in place of koinonesantes) see c. iii. 14; and for anastrephesthai c. xiii. 18 (anastrophe c. xiii. 7).
For the difference between koinonos and metochos see c. iii. 1. Koinonos, even when it is used in connexion with material things, includes the idea of a personal fellowship: 1 Cor. x. 18; 2 Cor. i. 7; 1 Pet. v. 1 (2 Pet. i. 4).
(34). The statements of the former verse are defined in inverse order by reference to specific facts. The Hebrews had shewn sympathy when it could not but be perilous to do so: and they had welcomed material loss.
kai gar...] Constant usage suggests that the kai emphasises the general statement and does not simply correspond with the kai which follows: For in fact ye... Comp. c. iv. 2; v. 12; xii. 29; xiii. 22; and so constantly in the epistles of St Paul: 1 Thess. iv. 10; Rom. xi. 1 &c.
tois desmiois sunepathesate] ye had compassion on them that were in bonds, Vulg. vinctis compassi estis (O. L. consensistis). The definite article points to some familiar fact. Comp. c. xiii. 3. Elsewhere the word desmios is used in the epistles of the N. T. only by St Paul of himself: Eph. iii. 1 &c.
For sunepathesate see c. iv. 15, note (Job ii. 11 Symm.).
kai ten harp....prosedexasthe] and huparchonton humon meta charas prose ginoskontes echein heautous kreissona huparxin kai menousan. ³?Me apobalete oun ten parresian humon, hetis echei megalen misthapodosian, ³?hupomones gar echete chreian ginoskon '. heautous 'AH? vg me: heautois D?: en heautois S. huparxin '* AD?* H?* vg me: + en ouranois S '* syrr. 35 apobalete: apoluete (i.e. apollu.) D?*. misth. meg. S. 36 chr. ech. '*.
accepted (welcomed) with joy the spoiling of your possessions... You gladly accepted loss as if it were gain. For prosdechomai see c. xi. 35 ou prosdexamenoi ten apolutrosin. Phil. ii. 29 prosdechesthe auton en Kurio meta pases charas; for harpage, Matt. xxiii. 25; Luke xi. 39; and for ta huparchonta 1 Cor. xiii. 3; Matt. xxiv. 17 &c.
ginoskontes echein heautous...menousan] knowing that ye had your own selves for a better possession and an abiding one. Stripped of their goods the Christians learned better than before that their true self remained unchangeable. That was not marred but purified: they had 'won their souls in patience' (Luke xxi. 19). This possession they had so that they could never lose it. By the use of the word ginoskontes, as distinguished from eidotes (Eph. vi. 8 f.; Rom. v. 3; vi. 9 &c.), the writer implies that the knowledge was realised through the trial: through that the confessors came to know the value of their faith. Comp. James i. 3.
The order in the words kreissona huparxin kai menousan gives distinctness to the two thoughts: 'a better possession and that too an abiding one.' Comp. 1 Pet. i. 23. The word huparxis (Latt. substantia) occurs again Acts ii. 45, and several times in the later books of the lxx.
35—39. The sacrifices which the Hebrews once made proved their confidence—confidence in an unseen future—which they boldly proclaimed; and at the same time they confirmed it. The lesson of the past therefore encouraged them to still further endurance. And such endurance God claims from His people.
(35). me apobalete oun] Vulg. Nolite itaque amittere....The Latin rendering can be justified, but the context evidently requires the stronger sense Do not therefore cast (fling) away (Mark x. 50), as though it were of no value, the boldness which you once made you own. The opposite is expressed c. iii. 6 ten parresian kataschein. The exact phrase occurs in Dion Chrys. xxxiv. p. 425; and a fragment of Nicostratus gives the image with singular force: tauten [ten parresian] ean tis apolese, ten aspid' apobebleken houtos tou biou (Fragm. Inc. 5).
Chrysostom remarks on the encouraging form of the address: ouk...eipen...anaktesasthe...alla...me apobalete, ho mallon autous epsuchagogei kai epoiei rhosthenai.
ten parresian] The Apostle first chooses the term which describes endurance under its most commanding aspect, as ready to proclaim the hope on which it rests and as secure of victory; and then afterwards (v. 36) he presents the idea of simple endurance. Comp. c. iii. 6 note.
hetis echei] seeing that it hath great recompense. The recompense is included even now in the spirit of the believer who has learnt to rate outward afflictions at their true value (Rom. viii. 37).
(36). hupom. gar e. ch.] for of patience hina to thelema tou theou poiesantes kamisesthe ten epangelian.
³?eti gar mikron hoson,
komisasthai '.
37 hoson...ho: hothen D?*.
ye have need....The force of the reason lies in the moral efficacy of endurance. 'Do not cast away your confidence, for yon have need of it. The trials to which you are subjected belong to the perfect discipline of the faith which you hold. You have need of patience therefore that you may obtain what you expect.'
The word hupomone occurs again xii. 1; contrast makrothumia c. vi. 12 note.
echete chreian] See c. v. 12 note.
Primasius works out the thought of the athlete who has completed his struggles asking impatiently for his prize: Sustine parumper usque dum veniat arbiter aut etiam rex, qui tibi bravium referat pro victoria tua.
Ekamete, phesin, ethlesate, kago touto phemi. alla anameinate. touto gat esti pistis. me entautha zeteite to pan (Chrys. on c. xi. 1).
hina to th. t. th. poi....ten ep.] that, having done the will of God, ye may receive the promise... This general term 'the will of God,' which occurs throughout the N. T., takes its colour from the context. Not unfrequently the mention of 'the will of God' suggests a contrast to man's will through the discipline of suffering (Matt. xxvi. 42; Eph. vi. 6; 1 Pet. ii. 15; iii. 17; iv. 19), as is the case here.
The phrase also necessarily recals what was said of Christ's work (c. x. 5 ff.) as a fulfilment of the will of God. Man in his little field must follow the example of his Lord (1 Pet. ii. 21), which is always set before us as an example of suffering.
The aor. part. (poiesantes, Vulg. facientes inadequately: O. L. voluntate Dei consummata) marks that which precedes the fulness of reward ('after doing'), and not (as it does in some places) that which is coincident with it (c. ii. 10 note). From the point of sight here the work is seen to be completed before the prize is received.
By receiving the promise, we must understand 'receiving all that was expressed in the promise.' The exact phrase occurs again c. xi. 39 (comp. vi. 15 epetuchen tes epang.); and with the plural noun c. xi. 13 (me komis. tas epang.). There is a difference between epituchein epang. and komisasthai epang. which is at once felt. Epituchein describes the simple fact of obtaining: komisasthai adds the thought of personal appropriation and enjoyment, of taking as one's own for use: Matt. xxv. 27. So the word komisasthai is used specially with regard to future retribution: 2 Cor. v. 10; Eph. vi. 8; Col. iii. 25; 1 Pet. i. 9; v. 4; [2 Pet. ii. 13 v.l.]
(37) f. The writer of the Epistle uses freely the language of ancient prophecy to express the general truth which he wishes to enforce, that the purpose of God will be fulfilled in its due time even if it seems to linger. So it was when Isaiah charged the people to withdraw for a space and wait till the divine wrath was spent. So it was when the Chaldæans threatened Israel with utter destruction.
ho erchomenos hexei kai ou chroeisei. ³?ho de dikaios [mou] ek pisteos xesetai, kai ean huposteiletai, ouk eudokei he psuche mou en auto.
38 ho de dik. mou ek pist. 'A vg: ho de dik. ek pist. mou D?* syrr me (so lxx. 'B): ho de dik. ek pist. S (no varr. in Gal. iii. 11). om. kai ean huposteiletai D?*. mou he ps. D?*.
In old times the faithful had to wait for the manifestation of the salvation of God. It must be so always; and past experience furnishes a sufficient support for hope.
(37). heti gar...hoson] For, yet a very little while...(modicum [ali] quantulum, V.). These words with which the quotation from Habakkuk is prefaced by the writer of the Epistle occur in Is. xxvi. 20 (lxx.), where the prophet charges the people to hide themselves 'for a little moment until the indignation should be overpast.' The thought of the purposes of God wrought through the discipline of Israel thus serves as a preparation for the understanding of His counsel for the Church.
For eti mikron compare John xiv. 19; xvi. 16 ff. (mikron).
Hoson hoson, which appears to be a colloquial form, occurs in Arist. Vesp. 213 and Leon. Tarent. lxx. 4 (Anthol. i. 238).
(37) b, (38). ho erchomenos...en auto] These words are taken with modifications and transpositions from the lxx. version of Hab. ii. 3 f. (see Additional Note). In the original context that which is expected is the fulfilment of the prophetic vision of the destruction of the Chaldæans, the enemies of God's people, to be followed by the revelation of His glory. The judgment was executed and the promise was accomplished in due time, but not as men had hoped. The lesson had a significant application to the condition of the early Church.
hexei] v. 7 note; 2 Pet. iii. 10; Apoc. iii. 3, 9; xv. 4; xviii. 8. He will make His coming felt as a present fact.
(38). The original text gives the sense: 'His soul is puffed up with pride: it is not right within him; but the righteous shall live by his faithfulness,' where the reference is to the vain confidence of the Chaldæan invader as contrasted with the trust of the people upon God. The lxx. represents a different text in the first clause; and the author of the Epistle has transposed the two clauses of the lxx. in order to bring out more clearly the idea which he wishes to enforce, the necessity of endurance in the righteous.
(38). ho de dik....zesetai] but my righteous one shall live by faith... Vulg. justus autem meus ex fide vivit (sic). The argument requires that the words ek pisteos zesetai should be taken together. The just—the true believer—requires faith, trust in the unseen, for life. Such faith is the support of endurance (hupomone) and the seal of confidence (parresia).
It is said that the phrase was held in Rabbinic teaching to declare the essence of the Law: Delitzsch, Römerbrief s. 75, Compare Gal. iii. 11; Rom. i. 17.
kai ean hupost.] and if he, who has been spoken of as 'the just,' draw (shrink) back, Vulg. quod si subtraxerit se. The insertion of 'any man,' so as to avoid the thought of the falling away of 'the just one,' is wholly unwarranted, and it is precisely this contingency which gives the point to the words (comp. v. 32 photisthentes). Thus Theophylact says expressly ean huposteiletai ho dikaios.
The word hupostellesthai implies a shrinking away from fear of or regard
³?hemeis de ouk esmen hupostoles eis apopisteos eis peripoiesin psuches.
39 apolias '*.
for another. Compare Wisd. vi. 8 ou gar huposterleitai prosopon ho panton ho despotes. Job xiii. 8 (HebrewDJ9Kfc); Deut. i. 17; Ex. xxiii. 21; Gal. ii. 12 (hupestellen kai aphorizen heauton); Acts xx. 27, (20).
ouk eud. he ps. m. en au.] my soul hath no pleasure in him, Vulg. non placebit animæ meæ. The construction eud. en is a reproduction of the Hebrew 3rWJ. Compare Matt. iii. 17 and parallel; xvii. 5; 1 Cor. x. 5; 2 Cor. xii. 10. Eudokein eis is also found: [Matt. xii. 18]; 2 Pet. i. 17.
For he psuche mou compare Is. i. 14.
(39). hemeis de...hupost.] But we are not of shrinking back (of them that shrink back)... Vulg. nos autem non sumus subtractionis [all. add. filii). The thought of shrinking back is at once put aside.
The writer here identifies his readers with himself, as before he has identified himself with them (vi. 1; v. 26 f.).
The genitives hupostoles, pisteos, express that which marks the two classes. Our character is not expressed by 'shrinking back' but by 'faith.' Compare c. xii. 11 (ou dokei charas einai); 1 Thess. v. 5 (ouk esmen nuktos, v. 8 hemeras hontes); 1 Cor. xiv. 33 (ouk esin akatastasias ho theos); Luke ix. 55 (hoiou pneumatos este); Acts ix. 2 (tes hodou hontes).
Primasius dwells on the 'filii' of his Latin text: non sumus ego et vos filii eorum paganorum et gentilium qui se subtrahunt a vita fidei...sed sumus filii patriarcharum...
Apoleia, which occurs here only in the Epistle, is the opposite of soteria, which is represented vividly under one aspect as peripoiesis psuches (Vulg. acquisitio (0. L. renascentia) animæ). This phrase exactly expresses the Lord's promise Luke xxi. 19 en te hupomone humon ktesesthe tas psuchas humon. Compare also Luke xvii. 33 (zoogonesei); Matt. x. 39.
For peripoiesis see 1 Thess. v. 9; 2 Thess. ii. 14.
*Additional Note on the reading of* x. 1.
Additional Note on the reading of x. 1.
The clause kat' eniauton tais autais... dunatai is given with unusual variations of form by the most ancient authorities.
(l) *tais autais thusiais has prospherousin... oudepote dunantai...C.
(2) *tais autais thusiais auton has prospherousin... oudepote dunantai...' P?.
(3) tais autaisre thusiais prospherousin...[hai]oudepote dunantai... A syr. hl. arm.
(4) tais autais thusiais ais prospherousin...oudepote dunantai...D? H? me vg.
The later manuscripts are divided between dunatai and dunantai, a few read ais for has, and a few omit the relative, one adding hai before oudepote. The Latin and Egyptian Versions read dunatai. The Syriac Versions represent dunantai, and translate the first clause as a finite sentence ('For there was in the Law...,' 'For since the Law had...'), but there is no reason to suppose that this fact points to any further variation of the text not now preserved in the Greek copies. The translators treated skian gar echon ho nomos... as an 'absolute clause' (so Theophylact expressly); and, if dunantai is read, this appears to be the only way of dealing with the passage. It must be supposed that the construction of the sentence is suddenly broken after pragmaton, and the subject changed from the Law to the priests. In this case two explanations of the second clause are possible, represented by (3) and by (1), (2).
If (3) is adopted the sense will be that given by the Harklean Syriac: 'For since the Law has a shadow... they [the priests, the appointed ministers,] make offering year by year with the same sacrifices continually, which can never make perfect...' This is the general view of Theodoret, but such a sense of thusiais prospherein is most strange, and the whole construction is singularly harsh, for there is nothing to lead to a sudden break.
If the general form of (1) and (2) be taken, for the addition of auton appears to be simply an emphasising of the action of the Levitical ministers, we must translate: 'For since the Law has a shadow... they [the priests] can never with the same sacrifices year by year, which they offer continually, make perfect...' So Theophylact: but the harshness of the construction is still essentially the same as before, though it is hidden in the rendering; and, according to the teaching of the Epistle, the Law, and not the priest, is the instrument of the divine action. 'The Law made nothing perfect.'
Hence it is best to adopt (as in the notes) the reading dunatai, and to regard the construction as continuous throughout. The change from dunatai to dunastai (dunatai) is of a type which occurs constantly and it was suggested by prosphirousin. It seems right also to adopt the ais of the same authorities (comp. vi. 10), though it may be thought that such an attraction would be more likely to be Introduced than changed. The preceding -ais cannot be urged confidently on either side, yet it explains naturally the omission of the relative in the form ais.
*Additional Note on* x. 5. *The Body of Christ*.
Additional Note on x. 5. The Body of Christ.
The idea of 'the Body of Christ' has a very wide and important bearing upon the apprehension of the truth of the Incarnation. The 'body' is the one complete organism through which the life is realised under special conditions. The body, if we may so speak, is the expression of the life in terms of the environment Thus the one life of the Son of man is equally manifested under different circumstances by 'the body of humiliation' and by 'the body of glory.'
The conception of 'the body' is fundamentally different from that of 'flesh and blood,' the symbolic (representative) elements, which go to form our present bodies. Of these 'the blood' is taken to symbolise the principle of the earthly life. That in us which is represented by 'the blood' has no place in the body of the Resurrection (Luke xxii. 39 sarka kai ostea. Compare the early addition to Eph. v. 30).
We have then to consider the relation of tho Lord's 'body of humiliation,' and of His 'body of glory,' to humanity and to man.
The writer of the Epistle in treating finally of the Lord's redemptive and consummative work finds the lesson which he desires to convey in the words of tho Psalmist spoken in the person of the Christ: Lo I am come to do Thy will, O Lord: a body didst Thou prepare for me.
This earthly body became the organ of a perfect, a universal, human life. By the offering of His body (x. 10) in the absolute service of life, in the voluntary endurance of death, the Lord fulfilled the destiny of man as created, and bore the penalty which fallen man had brought upon himself. In the offering of Himself He offered to God the humanity which He had taken. The effect of this offering is both individual and social. Each believer finds himself in Christ, and in Him realises the fulfilment of his own destiny. He was potentially included in Him, so that the death of Christ was his death, and the life of Christ through death is his own life. At the same time the separated fragments of creation are brought together, and the barriers by which men are kept apart are removed.
These thoughts find clear expression in the Apostolic writings:
He Himself bore (anenenken carried up and laid as upon an altar) our sins @in his body upon the tree, that we having died unto sin might live unto righteousness (1 Pet. ii. 24).
Ye were made dead to the law through the body of Christ (Rom. vii. 4; comp. vi. 3 ff.).
By the offering of the body of Jesus Christ we have been sanctified (Hebr. x. 10).
So far the personal effects accomplished through 'the Body of Christ'—'the Body of His humiliation'—are affirmed. The wider effects are described no less distinctly.
It was the good pleasure [of the Father]...through Him to reconcile all things unto Himself, having made peace through the blood of His cross...and you did he reconcile (apokatellaxen) in the body of His flesh through death... Col. i. 19—22).
He is our peace, who made both one (ta amphotera en)...that He might create in Himself of the twain one new man (tous duo...eis hena kainon anthropon); and might reconcile them both in one body unto God through the cross...(Eph. ii. 14—16).
What is thus begun has to be fulfilled. This fellowship with the ascended Christ finds a realisation on earth. There is still an organism of the life of the Son of man, a Body through which He works, and to which men may minister.
I...fill up on my part (antanaplero) that which is lacking of the afflictions of Christ in my flesh for His body's sake, which is the Church (Col. i. 24).
Of this Body He is even now the Head:
The Father...gave Him to be head over ail things to the Church, which is His body...(Eph. i. 23; comp. iv. 15; v. 23).
He is the head ofthe body, the Church... (Col. i. 18).
This Body is necessarily one, even as Christ is one:
In one Spirit were we all baptized into one body, whether Jew or Greeks, whether bond or free (1 Cor. xii. 13).
There is one body and one Spirit... one Lord, one faith, one baptism, one God and Father of all...(Eph. iv. 4, 5).
Let the peace of Christ rule in your hearts, to the which also ye were called in one body (Col. iii. 15).
At the same time, like the natural body, it 'grows' by the action of its own vital law through the ministry of its constituent parts, and it is 'built up' by the introduction of new members; but 'growth' and 'building up' are alike manifestations of the informing power of Christ, the Head:
...the Head, from Whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God (auxei ten auxesin tou theou) (Col. ii. 19).
He gave some to be apostles, and some prophets,... for (proos) the perfecting of the saints, unto (eis) the work of ministering, unto the building up (oikodome) of the body of Christ (Eph. iv. 11, 12).
From Whom all the body...maketh the increase of the body unto the building up of itself in love (Eph. iv. 16).
Into this Body Christians are incorporated by Baptism:
And they are sustained in their vital union with Christ by the fellowship of His body and blood (1 Cor. x. 16 f.).
So it is that Christians themselves are one body in Christ (Rom. xii. 5); and severally members one of another (Eph. iv. 25; Rom. xii. 5), sharing in a common life but charged with different offices (Rom. xii. 4, 6 ff.; 1 Cor. xii. 27 humeis este soma Christou kai mele ek merous); and under this aspect our bodies are members of Christ (1 Cor. vi. 15).
It is obvious that the view which is thus opened to us of the Body of Christ as the one organism, if the word may be allowed, through which His life is fulfilled, throws light upon the 'words of Institution' at the Last Supper. Christ does not say 'This is my flesh': He does say 'This is my blood.' He offers us part in the one organisation of the One Life which transcends earth (This is my body, 1 Cor. xi. 24; Matt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19): He offers as the virtue of His life on earth through which we may now fulfil our work. Compare Additional Note on St John vi.
The discernment and appropriation of this spiritual reality is at once the great trial and the highest blessing of the Christian life (...if he discern not the body@. 1 Cor. xi. 27—29).
*Additional Note on* x. 7. *The expression of an end or purpose*.
Additional Note on x. 7. The expression of an end or purpose.
The purpose or end of an action is expressed in the Greek of the N. T. by many different forms of construction which are found also in classical language, though the relative frequency of their occurrence varies in different periods: each form presents the thought under a distinct aspect; and it will be interesting to the student to consider in connexion the examples which are offered in the Epistle. The purpose or end—if we use the words in a very wide sense—is expressed in the Epistle by (1) the infinitive, (2) the preposition e?s, (3) the final particles hopos, hina, (4) the conjunction hoste.
(1) The infinitive.
The infin. is used to mark the end in two forms:
(a) The simple infin.:
v. 5 ho christos ouch eauton edoxasen genethenai archierea...
vi. 10 ou gar adikos ho theos epilathisthai tou ergou humon...
vi. 18 hoi kataphugontes kratesai...
ix. 24 (eiselthen) nun emphanisthenai...oud' hina pollakis prosphere eauton...
xi. 8 'Abraam hupekousen exelthein...
In these cases the infin. is the complement of the direct verbal statement, defining how that was fulfilled. Compare also vii. 5, 11, 27.
(b) The infin. with gen. tou:
x. 7, 9 idou, eko tou poiesas to thelema sou (lxx.).
xi. 5 Enoch metetethe tou me idein thanaton.
Here the gen. seems to express that which is closely connected with the action as its motive (or cause).
The gen. in v. 12 is probably to be explained differently.
This construction is characteristic of St Luke. It is not found in St John (? Apoc. xii. 7) or St Mark (not iv. 3). For the use in the lxx. see Moulton-Winer, pp. 410 f.
In St Luke ii. 22, 24 the two uses of the infin. occur together.
(2) The preposition eis.
(a) Eis with nouns:
i. 14 eis diakonian apostellomena.
iii. 5 eis marturion ton lalethesominon.
ix. 15 thanatou genomenou eis apolutrosin ton...parabaseon...
ix. 26 eis athetesin tes hamartias...pephanerotai.
x. 19 echontes...parresian eis ten eisodon...
The preposition corresponds with the English 'for,' 'unto,' and in combination with the noun describes the direct purpose of the action.
Compare the use of pros, v. 14; vi. 11; ix. 13.
(b) Eis with infin. and art.:
ii. 17 opheilen...homoiothenai..hina el. genetas...eis to Diaskesthai...
vii. 25 zon eis to entunchanein.
viii. 3 pas archiereus eis to prospherein...kathistatai...
ix. 14 kathariei...eis to latreuein...
ix. 28...prosenecheis eis to pollon anenenkein hamartias...
xi. 3 nooumen katertisthai...eis to me...gegonenai.
xii. 10 ho de (epaidenen)...eis to metalabein...
xiii. 21...katartisai humas...eis to poiesai...
Here the end appears, in the light of a result which is (at least potentially) secured by the foregoing action rather than as a purpose aimed at. The difference will be realised by substituting in vii. 25 hina entunchane for eis to enrunchanein. See also ii. 17; v. 1 (notes).
This construction is very rare in St Luke: v. 17; Acts vii. 19.
(3) The final particles hopos, hina.
(a) Hopos is rare in the Epistles generally. It occurs:
ii. 9...blepomen...estephanomenon, hopos chareti theou...geusetai...
ix. 15 mesites estin, hopos...ten epangelian labosin hoi keklemenoi...
(b) Hina and hina me are frequent.
(a) Hina.
ii. 14...meteschen...hina katargese...
ii. 17...hopheilen...homoiothenai hina eleemon genetai...
iv. 16 proserchometha...hina prosphere...
v. 1...kathistatai...hina prosphere...
vi. 18...emeseteusen...hina...paraklesin echomen...
ix. 25 oud' (eiselthen) hina pollakis prosphere eauton.
x. 9 anairei...hina...stese.
x. 36...echete chreian...hina...komisesthe...
xi. 35...ou prosdexamenoi...hina...tuchosin...
xii. 27...deloi...metathesin...hina meine...
xiii. 12...hina hagiase...epathen.
xiii. 17 peithesthe...hina...paiosin...
xiii. 19 parakalo...hina...apokatastatho humin.
(b) Hina me.
iii. 13 parakaleite...hina me sklerunthe tis...
iv. 11 spoudasomen...hina me...tis...pese...
vi. 12 epithumoumen...endeiknusthai spouden...hina me...genesthe.
xi. 28 pepoieken to pascha...hina me...thige.
xi. 40...tou theou...prooblephamenou, hina me...teleiothosin.
xii. 3 analogisasthe...hina me kamete...
xii. 13 trochias orthas poieite...hina me...ektrape.
In all these cases there is the thought of a definite end aimed at in the foregoing action.
(4) Hoste.
xiii. 6 eireken...hoste...legein...
The particle gives the natural sequence of that which has been stated.
Additional Note on x. 10. The effects of Christ's Sacrifice.
Additional Note on x. 10. The effects of Christ's Sacrifice.
The effect of Christ's Sacrifice of Himself is presented in different places of the Epistle under various aspects in relation to man's position end needs. In consequence of sinfulness and sin man is spiritually in bondage, in debt, alienated from God. He requires redemption, forgiveness, atonement, reconciliation. All these blessings Christ has brought to humanity by His Incarnation, His Life, His Passion, His Ascension. By His perfect fulfilment of the destiny of man under the conditions of the Fall, He has brought again within man's reach the end of his creation (Ps. viii; c. ii. 5 ff.).
The general teaching of the Epistle upon the subject can be summarised most conveniently into two heads:
L The effect of Christ's Sacrifice on the general relation of man to spiritual powers.
ii. The effect of Christ's Sacrifice on man's personal state.
i. The relation of man to spiritual powers.
(1) The might of the devil is brought to naught. Christ was Incarnate hina dia thanatou katargese ton to kratos echonta tou thanatou tout' esti ton diabolon (ii. 14). Comp. Apoc. i. 18.
(2) As a consequence of this men are delivered from
(a) a present tyranny: kai apallaxe toutous hosoi phobo thanatou dia pantos zen enochoi hesan dothleias (ii. 15); and
(b) an obligation contracted in the past; thanatou genomenou eis apolutrosin ton epi the prote diatheke (ix. 15). Comp. ix. 22, x. 18 (aphesis); ix. 12 aionia lutrosis.
These blessings are made permanent because the dominion of sin is set at naught, shewn in its essential impotence: eis athetesin tes hamartias dia tes thusias autou pephanerotai (ix. 26).
ii. Man's personal state.
Man was created to gain the divine likeness: he needs therefore perfect hallowing.
He is sin-stained: he needs cleansing.
He has powers capable of exercise, cultivation, development: he needs perfecting.
These three, hallowing, cleansing, perfecting, are connected in the Epistle with Christ's Sacrifice in Life and Death.
(1) Hallowing:
(a) The purpose of Christ: Iesous hina hagiase dia tou idiou haimatos ton laon, exo tes pules epathen (xiii. 12).
(b) The fact: to haima tes diathekes en o hegiasthe (x. 29).
(c) The realisation: ev f lemati hegiasmenoi esmen dia tes prosphoras tou somatos Iesou Christou ephapax (x. 10), mia prosphora teteleioken eis to dienekes tous hagiazomenous (x. 14). The work is complete on the divine side (hegiasmenoi, teteleioken) and gradually appropriated on man's side (hagiazomenous).
(d) The ground: ho te hagiazon kai hoi hagiazomenoi ex henos pantes (ii. 11). The Redemption completes and crowns the purpose of Creation, which included the possibility of it.
(e) An object of human effort: diokete...ton hagiasmon, hou choris oudeis opsetai ton kurion (xii. 14).
(2) Cleansing:
Consecration requires as the beginning of its actual fulfilment cleansing. This is presented
(a) Generally: katharismon ton hamartion poiesamenos (i. 3).
(b) Individually: to haima tou christou...kathariei ten suneidesin hemon apo nekron ergon eis to latreuein theo zonti (ix. 14).
(c) As complete on the divine part: dia to medemian echein eti suneidesin hamartion tous hapax kekatharismenous (x. 2).
(d) As extending to the scene of man's heavenly service: auta ta epourania kreittosi thusiais para tautas (katharizetai) (ix. 23).
(3) Perfecting.
The perfecting of men is wholly dependent on Christ's own perfecting (comp. Addit. Note on ii. 10). Of this perfecting we see
(a) The ground, in Christ's work: teteleioken eis to dienekes tous hagiazomenous (x. 14).
(b) The accomplishment, according to a purpose of God slowly fulfilled to our eyes: tou theou peri hemon kreitton ti problepsamenou, hina me choris hemon teleiothosin (xi. 40).
(c) The partial fulfilment in a vision of the heavenly city: proseleluthate...pneumasi dikaion teteleiomenon (xii. 23).
In this connexion it is desirable to study together the four verbs which represent typical views of Christ's work, katharizein, teleioun, hilaskesthai, hagiazein. The two former deal with man in himself in his present and final state: the two latter with man in his relation to God as devoted to and in fellowship with Him. Of these teleioun and hilaskesthai have been discussed elsewhere (Additional Notes on c. ii. 10; 1 John ii. 2): hagiazein and katharizein still require notice,
The sense of 'holy' (hagios) is derived from the highest application of the word to God Himself. God is spoken of as 'holy' under the aspect of His inviolable purity, majesty, awe-inspiring glory. Those who are devoted to Him that they may reflect His character are 'holy' (hagioi). That is hallowed which is made to minister to the manifestation of His glory: Matt. vi. 9 (agiastheto to honoma sou); comp. 1 Pet. iii. 15.
Hence generally hagiazein, Eebrew B^p, fi^lpn (unclassical, partly represented by hagizein), has two man's senses.
(1) To set apart for God: to separate from 'the world.'
(2) To make conformable in character to such a dedication. Compare Lev. xx. 26.
As applied to Christians there are therefore two distinct aspects of the words 'holy,' 'hallowed': the initial consecration which marks the destiny for which as Christians they are set apart—the 'indelible character,' in theological language, which is given by Baptism—and the progressive hallowing by which the divine likeness is slowly formed (comp. John x. 36; xvii. 19). The different tenses in which the verb is used place the different aspects of 'hallowing' in a clear light.
Thus the aorist marks the historic fact: x. 29 (en o hegiasthe) (xiii. 12); John x. 36.
The present shews the continuous process by which the divine gift is slowly realised from stage to stage in the individual life or in successive generations: x. 14 (tous hagiazomenous); ii. 11.
The perfect expresses a state abiding in its divine stability: Acts xx. 32 (lxx.); xxvi. 18; 1 Cor. i. 2; vii. 14; Rom. xv. 16; 2 Tim. ii. 21.
The use of the pres. and perf. together in John xvii. 19 is instructive.
ii. The idea of 'purity' (katharotes, katharos) expresses primarily the satisfaction of external conditions. In the first instance it marks ceremonial cleanness. The leper as unclean was excluded from the outward commonwealth of Israel. He was restored by cleansing (Matt. viii. 2 f.).
Hence katharizein (Hebrewpjjp very rarely K&P, the corresponding classical form is kathairein) is
(1) To remove outward defilement; and so to make ceremonially fit to draw near to God.
(2) To remove spiritual defilement; and so to make morally fit to come before God. Comp. Acts xv. 9; Eph. v. 26; Tit. ii. 14; 1 John i. 7.
The difference between hagiazein, katharizein, and hilaskesthai may be presented in another light by the consideration of the parallel forms hagiasmos, katharismos, hilasmos. Of these hagiasmos is prospective, and points forward to a future state not yet attained (xii. 14); katharismos is retrospective and points to a past which has been done away (i. 3; 2 Pet. i. 9); hilasmos marks the present restoration of fellowship with God, by the removal of that which stays the outflow of His love (1 John ii. 2).
The use of the words in the lxx. is of considerable interest (see Lev. viii. 15; xvi. 19 f.); and each of them is used to represent EebrewT&9: hagiazein, Ex. xxix. 33; katharizein, Ex. xxix. 36 f.; xxx. 10; hilaskesthai, Ps. lxiv. (lxv.) 4; lxxvii. (lxxviii.) 38; lxxviii. (lxxix.) 9. Comp. Eph. v. 26.
It may be added that both hagiazein and katharizein are used in certain connexions of divine and of human action.
i. Of divine action: hagiazein, John xvii. 17; 1 Thess. v. 23: katharizein, Acts xv. 9; Tit. ii. 14; 1 John i. 7.
ii. Of human action: hagiazein, 1 Pet. iii. 15: katharizein, James iv. 8; 2 Cor. vii. 1.
The verb dikaioun is not found in the Epistle.
*Additional Note on* x. 37 f. *On the quotation from Hab*. ii. 3 f.
Additional Note on x. 37 f. On the quotation from Hab. ii. 3 f.
The quotation in c. x. 37 f. consists of an introductory clause [eti gar] mikron hoson hoson from Is. xxvi. 20, and an adaptation of the lxx. version of Hab. ii. 3, 4.
The text of the lxx. is
[dioti eti horasis eis kairon......
ean husterese, hupomeinon auton,]
hoti erchomenos hexei kai ou me chronise.
ean huposteiletai, ouk eudokei he psuche mou en auto.
ho de dikaios ek pisteos mou (A mou ek p.) zesetai.
The Hebrew is rendered (R.V.)
[For the vision is yet for the appointed time...
In contrast with both the writer of the Epistle gives: ho erchomenos hexei kai ou chronisei. ho de dikaios [mou] ek pisteos zesetai, kai ean huposteiletai ouk eudokei he psuche mou en auto.
A comparison of these words with those of the lxx., taken in connexion with the introductory clause, shews that the writer is freely using familiar language to convey his own thought. The lxx. had given a personal interpretation to the Vision which embodied the divine promise: wait for Him (i.e. the Lord, or His representative); and the writer of the Epistle, in the light of his Christian faith, defines the Person 'He that cometh,' even the Ascended Christ, adding the article and so separating erchomenos from hexei. It was natural therefore that he should at once connect with this assurance of the coming of the Saviour the reward of faith, and transpose to the end the clause which reveals the peril of slackened zeal. By this adaptation prophetic words conveyed the lesson which he desired to enforce, and the associations which they carried with them gave a solemn colouring to the thought of necessary endurance. The deliverance from Chaldæa, however real, was not such as Israel looked for.
The text of the Epistle has influenced some @mss.@ of the lxx. (which give some ho erchomenos and others ou chronisei -iei) and patristic quotations: Euseb. Dem. Ev. vi. 14 (p. 276); Cyr. Alex. In Is. c. viii. 3 (ii. 134); Theophlct. ad loc.
It is interesting to notice that the words of the same passage are combined with words of Malachi (iii. 1) in Clem. 1 ad Cor. 23...summarturouses kai tes graphes hoti
tachu hexei kai ou chroniei,
kai exaiphnes hexei ho kurios eis ton naon autou,
kai ho hagios hon hemeis prosdokate (lxx. ho angelos tes diathekes hon humeis thelete).