Hebrews 12
XII. ¹Toigaroun kai hemeis, tosouton echontes
1 tos.: telikouton '*.
iii. The general application of the lessons of the past to the present season of trial (c. xii.).
The consideration of the past victories of Faith suggests three main lines of thought which are pursued in this chapter.
(1) 1—13. The virtue of discipline.
(2) 14—17. The necessity of peace and purity.
(3) 18—29. The character and obligations of the New Covenant.
(1) 1—13. The virtue of discipline.
The teaching on the virtue of discipline falls into two parts, (a) The motive to endurance in suffering (1, 2); and (b) The measure and end of suffering (3—13).
(a) The motive to endurance in suffering (1, 2).
Christians in one sense had entered on the inheritance of the promises for which the fathers had waited (xi. 39); but the full enjoyment of possession was still delayed. In such a case the example of the earlier heroes of faith was of prevailing power. With less encouragement than the Hebrew Christians enjoyed they had conquered. They had looked to a Christ imaged in prophecy: the Hebrews could look to a Christ Who had 'come in the flesh' (Jesus), Thus the writer marks (a) the position, (b) the preparation, (g) the effort, (d) the aim, of Christians looking to One Who had Himself conquered through suffering.
(a) The position of Christians.
The writer regards himself and his fellow Christians as placed in an arena and contending for a great prize. The image of the amphitheatre with the rising rows of spectators seems to suggest the thought of an encircling cloud. The witnesses of whom the cloud is composed are unquestionably the countless heroes of faith whose deeds have been summarised in c. xi. The testimony which they bear can only be the testimony which they bear to God, either by victorious achievements or by courageous sufferings, answering to that which He has wrought for and in them. In both respects, as conquerors and as sufferers, they witness to His power and faithfulness; and those who regard them cannot but be strengthened by their testimony.
There is apparently no evidence that martus is ever used simply in the sense of a 'spectator.' Even in such a passage as Wisd. i. 6 ton nephron autou martus ho theos kai tos kardias autou episkopos alethes kai tes glosses akoustes there is the thought of the open testimony to be given: comp. 1 Tim. vi. 12; 2 Tim. ii. 2; Acts x. 41.
At the same time it is impossible to exclude the thought of the spectators in the amphitheatre. The passage would not lose in vividness though it would lose in power if theaton were substituted for marturon. Those champions of old time occupy the place of spectators, but they are more than spectators. They are spectators who interpret to us the meaning of our struggle, and who bear testimony to the certainty of our success if we strive lawfully (2 Tim. ii. 5).
There is no confusion in this fulness of sense. The word perikeimenon gives the thought of the great company to whom the Christian athlete Is made a spectacle (1 Cor. iv. 9 theatron egenethemen: c. x. 33 theatrizomenoi); and marturon explains what the true nature of this host is, widely different from the pitiless throng visible to the bodily eye at the heathen games.
Tertullian describes the scene which actually met the eye (ad Martyras, c. 1): nec tantus ego sum ut vos alloquar, verumtamen et gladiatores perikeimenon hemin nephos marturon, onkon apothemenoi panta
perfectissimos non tantum magistri et præpositi sui sed etiam idiotæ et supervacue (-cui?) quique adhortantur de longinquo, ut sæpe de ipso populo dictata suggesta profuerint.
In a cognate passage of Longinus (de sublim. § xiv.), quoted by Wetstein, the 'witnesses' are regarded as those who will bear testimony of what they see in the trial: to gar onti mega to agonisma...en telikoutois herosi kritais te kai martusi hupechein tpon graphomenon euthunas.
The true idea of the 'witnesses' is given by the Fathers, as by Chrysostom: Marturas de ouchi tous en te kaine legei monon alla kai tous en te palaia. kai gar kai autoi emarturesan te tou theou megaleioteti. and Primasius: Nubem testium appellat multitudinem patriarcharum ac prophetarum reliquorumque fidelium qui testes fuerunt perfectæ fidei.
Epictetus uses the image of the games to support a spirit of effort and endurance: Dissert. iii. 25; Enchir. li. 2.
¹Therefore let us also, seeing we have so great a cloud of witnesses encompassing us, lay aside every encumbrance and the sins which doth so easily beset us, and with patience run the race that is set before us, ²looking unto Him Who is the leader and finisher of Faith, even Jesus, Who, for the joy that was set before Him, endured the cross, despising shame, and hath sat down on the right hand of the throne of God.
(1). toigaroun kai hemeis...] Vulg. Ideoque et nos...Therefore assuredly let us also, who are under the New Covenant in the time of our trial...The writer identifies himself with those whose courage he desires to animate: c. x. 39.
Toigaroun occurs again 1 Thess. iv. 8 (toinun, c. xiii. 13); elsewhere the writer introduces his conclusion with dia touto or hothen.
ech. perikeimenon hemin] Vulg. habentes impositam, literally 'having spread about us.' The competitors fool the crowd towering about and above them. Hence the Apostle does not say simply perikeimenoi nephos (comp. c. v. 2) or perikeimenou nephous, but echontes perikeimenon. Believers are conscious of the surrounding host. For echontes perik. comp. v. 14 note.
The words occur in a very different connexion in 2 Clem. i. 6 apothemenoi ekeino ho perikeimetha nephos.
nephos marturon] Vulg. nubem (d imbrum) testium. A 'cloud' is used in all languages for a dense mass of living beings from the time of Homer downwards: Il. iv. 274 ama de nephos heipeto pezon. Æn. vii. 793 Insequitur nimbus poditum. Priscill. iii. p. 63 testimoniorum nube.
Chrysostom (followed by others) finds in the 'cloud' the idea of shelter from the scorching heat: he mneme ton hagion ekeinon hosper nephos ton phlegomenon hupo aktinos thermoteras skiazei...anistesi kai anaktatai phuchen.
(b) The preparation of Christians.
The solemnity of the position of the Christian naturally leads to the consideration of the preparation which he is bound to make for the fulfilment of his arduous duty. This is twofold. He must lay aside natural encumbrances (onkon panta), and also the positive sin by which he is hindered.
onkon apothemenoi p.] (let us)...lay aside every encumbrance...Vulg. deponentes omne pondus. The word ankos, which does not occur elsewhere in N. T. or lxx., is used for bulk of body (Galen, in Hippocr. Aphor. 1 (xvii. (2) p. 363, Kühn) tes ton athleton euexias ou mikron touto estin enklema to periballesthai peirasthai megethos onkou kata to soma...), for an arrogant bearing, and for a burdensome load. These several senses have been applied to the interpretation of the word here. The competitor in kai ten euperistaton hamartian, di' hupomones trechomen a race seeks by training to reduce all superfluity of flesh, and in the contest lays aside all undue confidence and every encumbrance of dress: There can be little doubt that the image is taken from the immediate preparation for the decisive effort, so that the first sense is inapplicable, and it is hardly possible that apothesthai oekon could be used of the effects of training. The last interpretation is in every way the most appropriate. The writer seems to have in his mind the manifold encumbrances of society and business which would be likely to hinder a Christian convert. The duty of the convert would be to free himself from associations and engagements which, however innocent in themselves, hindered the freedom of his action.
It may however be noticed that Philo says that the soul which would seek God must not remain en tois somatikois onkois (Leg. Alleg. iii. § 15; i. 96 M.).
Compare Chrysostom: panta tina; toutesti ton hupnon, ten oligorian, tous logesmous tous euteleis, panta ta anthropina.
Theodoret: ton ton peritton phrontidon aporripsomen onkon.
Theophylact: toutesti to baros ton geinon pragmaton kai ton ep' autois phrontidon.
For the image in apothemenoi, 'putting off from one's self as a robe, see Acts vii. 58; comp. c. x. 11 (perielein); Rom. xiii. 12; Col. iii. 8, &c.
ten euperistaton hamartian] The Christian must put off not only encumbrances but, that which is the source of all failure, sin (hamartia not hamartiai). This sin is described as euperistatos. The word euperistatos is not found except in places where it has been derived from this passage. The sense is doubtful. Three meanings have support either from analogy or from early Greek interpreters.
(1) 'easy to be put off', 'avoided,' 'removed,' from the sense of periistasthai in 2 Tim. ii. 16; Tit. iii. 9. This sense is adopted by Chrysostom in treating of the passage: euperistaton hetoi ten eukolos periistamenen hemas he ten eukolos peristasin dunamenen pathein legei. mallon de touto. rhadion ean thelomen perigenesthai tes hamartias: and d gives fragile. But the form is decisive against the derivation on which it rests. The compound could not lose the -i-: it must be formed from statos.
(2) 'well-befriended,' 'popularly supported,' 'admired of many.' This interpretation is derived from the corresponding sense of peristatos (from Isocrates downward), and aperistatos 'unsupported,' 'desolate' (Phocyl., Arrian). The form of the word is favourable to this sense.
(3) 'readily besetting' (Vulg. circumstans). There is no exact parallel for such an active sense in compounds of histasthai, but this interpretation has been most generally adopted; and it is given by Chrysostom as an alternative on the passage, and by other Greek writers.
Theodoret gives a different explanation, 'easily contracted': euperistaton ten hamartian ekalesen hos eukolos sunistamenen te kai ginomenen: and Theophylact adds to the two explanations given by Chrysostom yet another: he de' hen eukolos tis eis peristaseis empistei. ouden gar houts kindunodes hos hamartia.
Of these interpretations (1) and (2) do not seem to fall in well with the scope of the passage, or with the imagery. It does not seem likely that the writer would choose an epithet for sin which should describe it from the side of its impotence. Nor again is the common estimate or regard of sin that with which the Christian is concerned. It is rather the personal relation of sin to the believer in his ton prokeimenon hemin agona, ²aphorontes eis ton tes work that we expect to find noticed. In this connexion the sense of 'readily encircling, besetting, entangling' is singularly appropriate. Nor is there anything contrary to analogy in such a sense. The simple verbal statos, from which the compound is formed, is used of anything 'standing' (a house, a stone, water): peristatos would then naturally bear the sense of 'placed, standing round,' as enclosing, confining; and heu would express the fatal facility with which this fence of evil custom hems us in. The sin by which we are practically encircled answers to the cloud of witnesses with which God surrounds us for our encouragement.
Peristatos is found in a sense not unlike this in a fragment of Theopompus (Pamph. fr. 2) peristaton boosa ten komen poiei ('causes the village to stand round her').
(g) The effort of Christians.
Haying marked our position and preparation as Christians, the writer bids us begin and continue the effort to which we are called with patient endurance.
di' humomones...agona] For hupomone see c. x. 36 note. The thought of this 'patient endurance' is prominent in the context (v. 2 hupemeinen, v. 3 hupomemenekota, v. 7 eis paideian hupomenete).
For dia see 2 Cor. v. 7; Rom. viii. 25. The di' hupomones stands first as colouring trechomen.
The construction of trechein agona (Lat. strangely, curramus ad propositum nobis certamen) is formed on trechein dromon: miserabile currunt certamen, Stat Theb. iii. 116.
It is found in classical writers: e.g. Eur. Orest. 847 psuches agona ton prokeimenon peri doson; and in Philo, de agric. §§ 25 ff. (i. 317 ff. M.).
The 'race' is spoken of by the more general title of 'a contest' in regard to the strain and peril which it involves. Comp. Herod, viii. 102 pollous pollakis agonas drameontai perispheon auteon hoi Hellenes. Eur. Or. 877 horas...agona thanasimon drameumenon. And still, as Chrysostom remarks, the Apostle chooses the image of athletic effort, which is least repellent: ouk eipe Pukteuomen, oude Palaiomen, oude Polemomen, all' ho panton kouphoteron hen, to tou dromou, touto eis meson tetheiken.
Prokeisthai (proponi) is the usual word in this connexion. God Himself has set our work and our prize before us as agonothetes. Comp. c. vi. 18.
(d) The aim of Christians.
(2). The encouragement to be drawn from earthly witnesses passes into the supreme encouragement which springs from the contemplation of Christ. Above the 'cloud of witnesses,' who encompass us, is our King, no Roman Emperor dispensing by his arbitrary will life or death to the stricken combatant, but One Who has Himself sustained the struggle which we bear. He Who is 'the captain (author) of our salvation,' 'the righteous Judge' (2 Tim. iv. 8), is also the example and the inspiration of our faith. He in His humanity endured suffering and shame beyond all others and received compensating joy and glory. We therefore may hope by sharing His sufferings to share His glory (Rom. viii. 17 eiper sunpaschomen hina kai sundoxasthomen). Compare Thomas a Kempis De imit. iii. 18, 3 Vita tua vita nostra: et per sanctam patientiam ambulamus ad te qui es corona nostra. Nisi tu nos præcessissos et docuisses, quis sequi curaret?.
aphorontes eis] Vulg. aspicientes in, looking away from all that distracts on earth into...not only at the first pist?os archegon kai teleioten Iesonn, $s anti tes prok?im£nes autph charas np4m?in?n stauron aischunes
2 + ton' st. D?.
moment, but constantly during the whole struggle. Contrast v. 1 AroeViwpoc. Christ is always near and in sight. The word does not occur elsewhere in the N. T. or in the lxx. (4 Macc. xvii. 10); but see Mr4ffknr c. xi. 26; and compare Arrian, Epict. ii. 19, 29 fir tlt Bib A(fx>p»rrtt h irorrl mikrps kai mtgalps; and id. iii. 24, 16. Clement uses ar<p((u» tit frequently: 1 Cor. 7, 9; 19 &c.
Theophylact expresses the thought tersely: iaw thilomips paBuw to tr4cha9 hi npomorei vpht top Xpurrov aphoromr, Anrrp ol tichnaps manuotontis vp6t rovt Maskalous.
In one form or other the hope of the vision of God has been the support of the saints in all ages: Job xix. 26 f.; Ps. xvii. 15.
ton rijt pistos...Iesonr] Christ in His humanity-Jesus*—is 'the leader and consummator of faith.' To Him our eyes are to be turned while we look away from every rival attraction. From Him we learn Faith. The 'faith' of which the Apostle speaks is faith in its absolute type, of which he has traced the action under the Old Covenant. The particular interpretations, by which it is referred to the faith of each individual Christian, as finding its beginning and final development in Christ; or to the substance of the Christian Creed; are foreign to the whole scope of the passage, which is to shew that in Jesus Christ Himself we have the perfect example—perfect in realisation and in effect—of that faith which we are to imitate, trusting in Him. He too looked through the present and the visible to the future and the unseen. In His human Nature He exhibited Faith in its highest form, from first to last, and placing Himself as it were at the head of the great army of heroes of Faith, He carried faith, the source of their strength, to its most complete perfection and to its loftiest triumph,
This ascription of faith to the Lord is of the highest importance for the realisation of His perfect humanity. Comp. c. v. 8; ii. 13; iii. 2; John v. 19; xi. 41.
Chrysostom (with the Greek Fathers generally) limits the word to our faith: aMt iv four t^f wUrrt /W6V"* aMt ph Apjflw ft &»e%. The Latin Vulgate translation necessarily led the Western Fathers to the same interpretation.
orch. kbi rcXfMMifr] Vulg. auctorem et consummatorem (O. L. principem et perfectorem). As 'leader' of Faith, Christ supported unparalleled sufferings in every stage of human life, and as 'finisher,' 'consummator,' He brought Faith to its sovereign power. The phrase has been compared with the Rabbinic HebrewTO» ^PPO.
For Archege see c. ii. 10 note. Christ is 'leader' and not 'beginner' only.
The word rtXturjt is not found elsewhere in the N. T. or in the lxx. or classical writers. It occurs in Greg. Nas. Orat. xl. in bapt. § 44 of the minister who baptises; and in Methodius de Sim. et Anna 5, of God Who admits those who are initiated into the Christian mysteries.
For the emphatic position of Iesonn at the end of the clause compare ii. 9 note.
It drr\ r. pr....kataphr.] The nature of Christ's example is indicated. The joy that was set before Him was accepted as an equivalent (and more than an equivalent) for the sufferings which He endured. The joy was that of the work of redemption accomplished kataphronesas, en dexia te tou thronou tou theou kekathiken.
om. tou theou '. kekathiken 'AD?: ekathisen S.
through self-sacrifice. The suffering was that of the cross, a death at once most painful and most humiliating.
For the correspondence between the sufferings and the glory of Christ compare ii. 9; Phil. ii. 9 (dio); Is. liii. 11; and for anti v. 16; Matt. xvii. 27; xx. 28. Prokeimenes points to prokeimenon agona (v. 1). For chara (not a Pauline idea) see John xv. 11 note.
Stauros, which occurs here only in the Epistle, is used without the article, as in Phil. ii. 8, in order to fix attention on the nature of the Death. Elsewhere ho stauros (Col. i. 20; ii. 14 &c.) expresses the actual fact as well as the specific character of the Passion.
Stauron, Theophylact says, toutestin ouch aplos thanaton alla ton eponeidiston, a punishment which Cicero spoke of as 'crudelissimum teterrimumque' (adv. Verr. v. 64). Comp. 1 Cor. i. 18, 23. But what men count shame was seen by Christ in another light From His position, raised infinitely above them, He could disregard their judgment.
en dexia te...kekathiken] The contrast of tenses is significant. He endured...and hath sat down...The fact of suffering is wholly past but the issue of it abides for evermore. Contrast ekathisen c. viii. 1 note. For the perfect see v. 3 note.
Chrysostom says: horas to epathlon; hoper kai ho Paulos graphon phesi (Phil. ii. 9 f.).
OEcumenius sees in the words Christ's power to requite His servants: hikanos oun kai ameipsasthai humas huper ton di' auton thlipseon.
It is impossible not to feel the progress of thought in the phrases en dexia tes megalosunes (i. 3), en d. tou thronou tes megal. (viii. i), en d. tou theou (x. 12), and here en d. t. thr. tou theou.
(b) The measure and the end of suffering (3—13).
The example of the triumph of Christ through suffering leads to a further consideration of the work of suffering for the Christian. Suffering is essentially a divine discipline. Under this aspect the author shows that the contemplation of Christ's victory through suffering brings sovereign support in affliction.
(a) The sufferings of the Hebrews were not more than simple chastisements (3—6); and
(b) Chastisement is the discipline of sons (7, 8).
(g) He then characterises earthly and heavenly discipline (8, 9, 10), in the beginning and the end (11), and
(d) draws a practical conclusion for the Hebrews in their trial (12, 13).
(a) Sufferings as chastisement (3-6).
Two thoughts are suggested by the consideration of Christ's sufferings (3). The sufferings of the Hebrews were relatively slight (4); and all sufferings which come from God are the wise discipline of a Father (5, 6). So it was (the thought is implied though not expressed here) in some sense which we hardly grasp even in the case of Christ the Son (v. 7 f.).
At this point the image is changed. The thought is no longer of effort but of endurance; of the assault of a powerful adversary which must be met, and not of a struggle voluntarily sought.
Chrysostom notices the use of different forms of consolation: estin eide parakleseos duo, enantia allelois einai dokounta...to men gar hotan polla legomen peponthenai tinas...to de hotan legomen hoti ou mega ti peponthas...kai to men ³analogisasthe gar ton toiauten hupomemenekota hupo
3 om. ton' (toi. hup.) D?*. hupo: apo D?*.
tetruchomenen ten psuchen dianapauei...to de rhathumousan auten kai huprian genomenen epistrephei....
³For consider Him that hath endured such gainsaying by sinners against their own selves, that ye fail not through weariness, fainting in your souls:?ye have not yet resisted unto blood, contending against sin;?and have ye forgotten the exhortation that discourseth with you as sons,
My son, regard not lightly the Lord's chastening,
Nor faint when thou art reproved by Him;
?For whom the Lord loveth He chasteneth,
And scourgeth every son whom He receiveth?
(3). analogisasthe gar...] Vulg. Recogitate enim...For consider Him that hath endured...Be patient, the writer says, look to Christ; for I charge you to consider His sufferings. If the eyes are steadfastly turned to Him (aphorontes) the believer cannot fail to ponder the vision and to estimate the power of His work in relation to Life. That is sufficient in order that Christians may support their afflictions. If the leader bears the brunt of the battle the soldier can follow.
The use of gar with imp. implies the result of the comparison.
The word analogizomai does not occur elsewhere in the lxx. or N. T. It is common in classical Greek, and expresses in particular the careful estimate of one object with regard to another. Plat. Theæt. p. 186 A (anal. ta gegonota...pros ta mellonta); Resp. x. 618 c. The use here in respect of a person and not of a thing is remarkable. The writer seems to say 'Consider Christ, reckoning up His sufferings point by point, going over them again and again, not the sufferings on the Cross only, but all that led up to it.' This is to be done once for all (analogisasthe not analogizesthe).
ton toiaut. hupomem....antilogian] Him that hath endured such gainsaying, such opposition as shewed itself in the infliction of the most cruel shame and death, in comparison with which your sufferings are insignificant.
For the use of the perfect hupomemenekota) in connexion with the abiding results of Christ's work the following passages should be carefully studied:
Compare c. vii. 6 (note) for the use of the perfect generally.
The remarkable reading hupo ton ham. eis heaut. gives the idea expressed in Num. xvi. 38, 'sinners against their own selves.' The definite form. (hupo ton hamart. not huph. hamart.) describes the representative class in the great crisis of the nation's history. Hamartanein eis is the common construction (Luke xv. 28 &c.).
Theodoret strangely joins eis autous with analogisasthe: ti eis autous anti tou eis heautous. logisasthe, phesi, par' humin autois...
The opposition in words is the beginning of every form and act of opposition. ton hamartolon eis heautous antilogian, hina me kamete tais Psuchais hemon ekluomenoi.?Houpo mechris haimatos antikatestete pros ten hamartian antagonizomenoi,
3 heauton heautous '* D?* (vg) syr vg (autous '*): heauton A: auton S. eklu.: eklelumenoi D?*. 4 houpo: + gar D?* (vg) me the.
hina me kamete...ekluomenoi] The final failure comes from continuous weakening. The moral strength is enfeebled little by little (ekluomenoi as contrasted with ekluthentes). So it may be that those who, like the Hebrews, had begun well are unable to sustain the long stress of the conflict.
For the use of ekluesthai see v. 5; Gal. vi. 9; Matt. xv. 32.
The rhythm of the sentence seems to be decisive for the connexion of tais ps. hu. with ekluomenoi. Comp. Polyb. xx. 4 anepeson tais ps. Kamnein is used absolutely James v. 15.
Theophylact gives the general sense very happily: to analogisasthai ton Christon tonosei hemon tas psuchas kai neurosei kai ouk easei eklelusthai kai apagoreusai pros tas thlipseis.
(4). houpo...antikatestete...] The sufferings of the Hebrews are contrasted with those of Christ. Their struggle had not yet been to death. At the same time it is implied (houpo) that they must be prepared for a deadly encounter.
The statement is in no way opposed to the view that the Epistle was addressed to a Palestinian Church out of which St Stephen and St James had suffered martyrdom. The recollection of what these early witnesses had borne would in fact add point to this exhortation to the second generation of the Church.
pros ten ham. antagon.] The conflict of the Hebrews is spoken of as a conflict with sin rather than sinners (v. 3), in order to emphasise its essential character (even believers are 'sinners') and to include its various forms. Christians had to contend primarily with open enemies whose assaults seem to be contemplated here in mechris haimatos. At the same time there is an inward struggle which cannot be wholly overlooked, though this did not involve literally 'a resistance to blood.'
There is no authority for giving a metaphorical sense to mechris haimatos ('to the uttermost'), and such a sense would be pointless here. Comp. 2 Macc. xiii. 14. The words of Phil. ii. 1 mechri thanatou seem to be present to the thoughts of the writer.
Both the words antikatasteoai and antagonizesthai are classical, but the latter does not occur elsewhere in the Greek Scriptures. The balance of the sentence requires pros ten ham. to be taken with antagonizomenoi. The imagery of the arena still floats before the writer's mind. For the simple agonizesthai see 1 Tim. vi. 12; 2 Tim. iv. 7 (1 Cor. ix. 25); epagonizesthai Jude 5.
The personification of sin (antagoniz. pros ham.) is natural and common: James i. 15; Rom. vi. 12 ff. Antikatestete hoion eis parataxin, eis polemon, hos kai tes hamartias anthestoses (OEcum.). Sin is one whether it shew itself within, in the Christian himself (v. 1), or without, as here, in his adversaries.
For the difference between he hamartia and hamartia see iii. 13; v. 1 (he ham.) and iv. 15; ix. 26 note, 28; x. 6, 8, 18; xi. 25; xiii. 11 (ham.). See also Additional Note on i. 3.?kai eklelesthe tes parakleseos, hetis humin hos huiois dialegetai,
Huie mou, me oligorei paideias Kuriou,
mede ekluou hup' autou elenchomenos.
?hon par agapa Kurios paideuei, mastigoi de panta huion hon paradechetai.
5 eklelesthaiparatesparakleseos D?*. om. mou D?*. el. hu. au. D?.
(5). kai eklelesthe tes parakl....] and have ye forgotten the exhortation (Vulg. consolationis)..? It is doubtful whether the sentence is to be taken interrogatively or affirmatively (and ye have forgotten). The former interpretation gives the most forcible sense. The question pleads against the forgetfulness which it implies; and still it is in form less severe than a statement.
The idea of paraklesis (as of parakletos) goes beyond any single rendering. The divine word, to which appeal is made, is at once an encouragement and a consolation. Sufferings are tempered by the providence of God, and they are a sign of sonship.
Eklanthanesthai occurs here only in the Greek Scriptures. It is in classical writers from Homer downwards.
hetis...dialegetai] that discourseth with you as sons. The utterance of Scripture is treated as the voice of God conversing with men. Through the written word the Wisdom of God addresses us.
This peculiar use of dialegesthai does not occur elsewhere in N. T., but the personification in Gal. iii. 8 (proidousa he graphe) is even bolder.
For hetis see ii. 3 note.
huie mou...] Prov. iii. 11 f. Comp. Job v. 17. Philo quotes the words de congr. erud. grat. § 31 (i. 544 M.) houto toinun he poia kakosis (Deut. viii. 2) hophelimon estin...enthen d' emoi dokei tis ton phoiteton Mouseos, onoma Eirenikos, hos patrio glosse Salomon kaleitai, phanai, Paideias theou, huie, me oligorei...houtos ara he epiplexis kai nouthesia kalon nenomistai, hoste di' autes he pros theon homologia sungeneia gegnetai. ti gar oikeioteron huio patros he huiou patri;
In a remarkable passage Epictetus claims for man a divine sonship: diati me eipe tis auton Kosmion (a citizen of the Universe); diati me huion tou theou; diati de phobethesetai ti ton ginomenon en anthropois;...to de ton theon poieten echein kai patera kai kedemona ouketi hemas exairesetai lupon kai phobon; (Dissert. i. 9, 6 f.).
me oligorei] Vulg. Hebr. Dflpfl regard not lightly. Do not make it of little account; do not neglect to consider its real scope and end.
The verb oligorein does not occur again in the Greek Scriptures. For ekluou see v. 3.
(6). mastigoi] The lxx. read Hebrew3K3, which the Masoretic text points Hebrew3$? (as a father), as if it were some form from Hebrewe#ph 'he was pained.'
For paideuein compare 1 Tim. i. 20.
(b) Chastisement is the discipline of sons (7, 8).
?It is for chastening ye endure; it is as with sons God dealeth with you. For what son is there whom his father chasteneth not??But if ye are without chastening, whereof all have become partakers, then are ye bastards and not sons.?eis paideian hopomenete. os huiois humin prospheretai ho theos. tis gar huios hon ou paideuei pater;?ei de choris este paideias hes metochoi gegonasi pantes, ara nothoi
7 eis paideias hupomenete 'A vg syr vg me the: (parad.) eis paid. | hupomeinate | D? (recepit in disciplinam | perseverare d -ate c): ei paid. hupom. S. tis gar '* A vg the: + estin '* D?* syr vg me. 8 nothroi A.
(7). eis p. hupom.] Vulg. in disciplina perseverate. The clause may be either imperative or indicative. The absence of a connecting particle in the next clause favours the latter view. It is for chastening ye endure: it is as with sons God dealeth with you. The divine purpose is unquestionable, but at the same time the efficacy of the discipline depends on the spirit with which it is received. Patient endurance alone converts suffering into a beneficent lesson. Epeide tosauta epathete kaka, nomizete hoti apheken humas ho theos kai misei'ei me epathete, tote edei touto hupopteuein (Chrys.). Compare Priscill. x. p. 133 ecce Deus dum corripit diligit, et erudit potius peccati agnitione quam plectit. Comp. 2 Macc. vi. 12.
The difference between paideuein and didaskein is always clearly marked. Paideuein, the habitual rendering of HebrewIP» in the lxx. (about 40 times), suggests moral training, disciplining of the powers of man, while didaskein expresses the communication of a particular lesson. This force of paideuein is to be taken account of in Acts vii. 22; xxii. 3. The training given by a great master is something far more than his teaching.
The word paideia is used differently in this verse and the next. Discipline is here regarded as the end, and in the following verse as the means. The corresponding word HebrewTphu is used with like variation of meaning: e.g. Prov. xxiii. 12, 13. For eis of the end see c. iv. 16; vi. 16. Hupomenein is used absolutely 2 Tim. ii. 12; 1 Pet. ii. 20; James v. 11; Rom. xii. 12.
hos hui. hu. prosph.] The very fact that you suffer is, if you rightly regard it, an assurance of your sonship. You can recognize in it the dealing of a Father. The clause is independent. The title of privilege (huios) is naturally used: comp. ii. 10. The title teknon (-na) does not occur in the Epistle.
The use of prospheresthai in humin prosph. (Vulg. vobis offert se) is not found again in the Greek Scriptures; but it is common in classical writers and in Philo.
It is worth observing again in this connexion that the absolute title of pater is not given to God in the Epistle, except in the quotation i. 5. It is found in all the other groups of Books in the N.T.
tis gar hui. hon ou paid.] The words can be rendered either For who is a son whom his father...; or For what son is there whom... The latter construction is more simple and expresses more distinctly the thought of suffering on the part of sons. Apoc. iii. 19 hosous ean philo elencho kai paideuo.
Comp. Philo de Joseph. § 14 (ii. p. 52 M. tekna gnesia); de vit. Mos., i. § 60 (ii. p. 132 M. huioi gnesioi).
(8). ei de choris este paideias...pantes] The order of the words throws the emphasis on choris. All true sons, all who have ever realised this relation, have been made partakers in chastening. The reference is apparently to divine sonship and not to human.
The use of the compound perfect form metochoi gegonasin (comp. c. iii. 14 note) shews that the chastisement was personally accepted and permanent kai ouch huioi este.?eita tous men tes sarkos hemon pateras eichomen paideutas kai enetrepometha. ou polu mallon hupotagesometha to patri ton pneumaton kai kai ouch hui. e. 'AD?* vg: e. kai ouch hui. S syr vg. 9 eita: ei de syr vg. polu 'AD?*: pollo S. polu + de '* D?*.
in its effects, and not simply a transitory pain (meteschon, met. egenonto). Compare v. 11 (gegumnasmenois); iv. 15 pepeirasmenon: Matt. v. 10 dediogmenoi.
pantes] Notandum autem quia non omnis qui flagellatur filius est, sed omnis qui filius est flagellatur (Primas. after Chrys.).
ara oothoi este] Vulg. ergo adulteri...then are ye bastards who stand in no recognised position towards their father as heirs to his name and fortune: for their character he has no anxiety as for that of sons: they are without the range of his discipline. Hosper en tais oikiais ton nothon kataphronousin ohi pateres kan meden manth nosi, kan me endoxoi ginontai, ton de gnesion eneken huion dedoikasi mepote rhathumesosi, touto kai epi tou parontos (Chrys.). For ara see c. iv. 9 note.
(g) Characteristics of earthly and heavenly discipline (9—11).
The thought of filial discipline on earth, which has been already introduced (v. 8), is followed out in some detail in order to illustrate the obligations and issues of the discipline of God. The discipline of God answers to greater claims (v. 9), and is directed by higher wisdom to a nobler end (v. 10), than belong to natural parents. And while all discipline alike is painful to bear we are taught by experience to look to its issue (v. 11).
?Furthermore we had the fathers of our flesh to chasten us, and we gave them regard: shall we not much rather be in subjection to the Father of spirits and live? ¹°For while they chastened us as it pleased them for a few days, He chastens us for our profit that we may receive of His holiness. ¹¹All chastening for the present seemeth to be not joyous but grievous; but afterward it yieldeth peaceable fruit to them that have been exercised thereby, even the fruit of righteousness.
(9). eita...enetrepometha] Furthermore we had the fathers of our flesh to chasten us, and we gave them regard...This particle eita has been taken as an interrogative: 'Is it so then that we had...,' according to common classical use, but in this case the following sentence would naturally begin with kai (kai ou polu mallon). It is better therefore to regard it as introducing a second argument: further, yet again. In v. 8 the Apostle has shewn the universality of filial discipline: he now shews in what spirit it should be borne, drawing his conclusion from natural experience. There is no exact parallel in the N. T. to this use of eita, which is used in enumerations (e.g. 1 Cor. xii. 28; xv. 5, 7) as well as in sequences (e.g. Mk. iv. 28).
The word paideutes (Vulg. eruditores) is found again in Rom. ii. 20; Hos. v. 2; Ecclus. xxxvii. 19. It expresses not only the fact of the discipline, but the parental office to exercise it.
Entrepomai (Vulg. reverebamur) is found in Luke xviii. 2, 4; xx. 13 (and parallels).
tous t. s. he. pat....to pat. t. pn.] The fathers of our earthly, corporeal, being are contrasted with the Father of spirits, the Author not only of our spiritual being but of all spiritual beings (ton pneum. not tou pn. hemon). zesomen; ¹°ohi men gar pros oligas hemeras kata to
10 hoi: ho '*.
Their limited relation to us (tes s. hemon) is contrasted with His universal power. By our spirit (v. 23) we have connexion with Him and with a higher order. We owe to Him therefore a more absolute subjection than to those from whom we derive the transitory limitations of our nature.
The language is perhaps based upon Num. xvi. 22, xxvii. 16 (lxx.) (ho) theos ton pneumaton kai pases sarkos (ton anthropon). Comp. Clem. R. i. 58 ho panepoptes theos kai despotes ton pneumaton kai Kurios pases sarkos. id. 59 ton pantos pneumatos ktisten kai episkopon (and Lightfoot's note); and Apoc. xxii. 6 ho Kurios, ho theos ton pneumaton ton propheton.
ou polu m....kai zesomen;] The form of this clause is different from that of the clause to which it corresponds. Instead of saying to de p. t. pn. ouch hupotag.; the writer brings forward the overwhelming superiority of the obligation (ou polu mallon). So also the careful regard (enetrepometha) due to an earthly parent is contrasted with the complete submission due to God (hupotagesometha).
For the use of men without de following compare Luke xxii. 22; Col. ii. 23.
Such absolute subjection is crowned by the highest blessing (kai zesomen). True life comes from complete self-surrender. As the One Son fulfilled His Father's will and lives through Him, so the many sons live through His life in obedience to Him: John vi. 57 (dia), xiv. 15, 19. This life is given on the part of God, but it has to be realised by the individual: 1 John v. 16.
Compare the striking words of Theophylact: kai zesomen prosetheken hina deixe hoti ho anupotaktos oude ze. exo gar esti tou theou hos esti zoe: and OEcumenius: touto gar zoe to hupotetachthai theo.
The phrase ho pater ton pneumaton is quite general, the Father of spirits embodied, disembodied, unembodied. The context, which regards disobedience as possible, scorns to exclude the idea that ta pneumata means only the spirits in conscious, willing, fellowship with God.
The pneuma corresponds with the sarx, in the narrower sense, as an integral element in man's nature. By the latter he is bound to the line of ancestors who determine the conditions of his earthly life (vii. 5, 10 note): by the former he stands in immediate connexion with God.
The Greek Fathers are vague in their interpretation of the phrase, as Chrysostom: to patri ton pneumaton. hetoi ton charismaton legei hetoi ton euchon (leg. psuchon) hetoi ton asomaton dunameon. Theophylact adds to charismaton and asomaton dunameon, he, hoper kai oikeioteron, ton psuchon. Theodoret: patera pneumaton ton pneumatikon patera kekleken hos ton pneumatikon charismaton pegen.
The later Latin Fathers speak more decidedly: Pater spirituum, id est creator animarum, Deus omnipotens est, qui bona creavit, primum ex nihilo, deinde vero ex elementis, corpora hominum aliorumque animalium. Animam vero hominis ex nihilo creavit et creat adhuc; non est enim probandum quod anima pars doitatis sit; quoniam deltas increata est, anima autem creatura est. Ideireo autem omnipotentem Deum creatorem animarum appellat, non corporum, cum omnium creator sit quia...anima...semper a Deo ex nihilo creatur (Primas.).
(10). The method of human discipline is as inferior to the method of dokoun autois epaideuon, ho de epi to sumpheron eis to metalabein tes hagiotetos autou. ¹¹pasa men paideia pros men to paron ou dokei charas einai alla lupes, husteron de karpon eirenikon tois di' autes
11 de
epaideuen hemas kai ta dokounta auto D?. sumpheron A. om. eis to '*.
11 de '* A vg syr vg me: men '*: om. D?*. autes: autois D?*.
he divine discipline as the claims of the one are inferior to the claims of the other.
The clauses in the verse are related inversely:
pros oligas hemeras
kata to dokoun
epi to sumpheron
eis to metalabein tes hagiotetos autou.
The discipline of the human father is regulated 'according to his pleasure.' Even when his purpose is best, he may fail as to the method, and his purpose may be selfish. But with God, for His part, purpose and accomplishment are identical; and His aim is the advantage of His children. The spiritual son then may be sure both as to the will and as to the wisdom of his Father.
Again the discipline of the earthly father is directed characteristically to the circumstances of a transitory life: (pros ol. hem. 'with a view to a few days,' 'for a few days,' in the final sense of 'for'): that of the heavenly Father has in view the participation of His son in His own eternal nature (comp. 2 Pet. i. 4), 'after His likeness.'
The interpretation of pros ol. hem. (Vulg. in tempore paucorum dierum) simply of the short period of life during which the paternal discipline both of man and God lasts ('for a few days' in the temporal sense of 'for') seems to introduce a thought foreign to the context. To insist on the brevity of human discipline would be to weaken the argument, which rests on general relations. The discipline of the earthly parent is for a short time, and that which the discipline directly regards is short also.
For the use of pros compare v. 11 (pros to paron); 1 Tim. iv. 8 (pros oligon). Notantur dies non solum ii quos durat ipsa disciplina sed ad quos disciplinæ fructus pertinet (Bengel).
With epi to sumpheron compare 1 Cor. xii. 7 pros ti' sumpheron. The word (hagiotes occurs again 2 Cor. i. 12; metalabein, c. vi. 7. With the general idea compare Philo, Leg. Alleg. i. § 13 (i. 50) philodoros hon ho theos charizetai ta agatha pasi kai tois me teleiois, prokaloumenos autous eis metousian kai.
So Chrysostom says of our relation to God: philoumetha ouch hina labe all' hina do. And God gives that which He is: 1 Pet. i. 15 f. (Lev. xi. 44); Matt. v. 48.
(11). pasa men paid....lupes] Yet the fruit of discipline is not gained at once. All chastening, the divine no less than the human, seemeth, even though it is not so in its essence, for the present, looking at that only, to be not joyous but grievous. It might have been supposed that divine discipline would be free from sorrow. But this also is first brought under the general law and then considered in itself.
For charas (lupes) einai, see x. 39, note.
usteron de...dikai.] yet, afterward it yieldeth, as its proper return gegumnaamenois apodidosin dikaiosunes. ¹²Dio tas pareimenas cheiras kai ta paralelumena gonata anorthosate, ¹³kai trochias orthas poieite
13 poiesate
13 poieite '*; poiesate S '* AD?.
(apodidosin, comp. Aroc. xxii. 2), peaceable fruit to them that have been exercised thereby, even the fruit of righteousness.
The conflict of discipline issues in that perfect peace which answers to the fulfilment of law. Castigator de monstrat se fideliter fecisse: castigatus id agnoscit et gratiam habet: inde pax (Bengel).
In the lxx. apodidonai most commonly represents Hebrewa^D (over 50 times), less frequently Hebrewthtf (over 20 times), and Hebrew|D) (21 times). It suggests that there is a claim in response to which something is given. Comp. Acts iv. 33.
For the singular karpon see Matt, iii. 8, 10; eirenikos (Vulg. pacatissimum), which is common in the lxx. occurs again James iii. 17. For the perfect gegumnasmenois see v. 8 note; and for the image Chrysostom's note: horas pos kai euphemo onomati kechretai; ara gumnasia estin he paideia, ton athleten ischuron ergazomene kai akatagoniston en tois agosi kai hamachon en tois polemois.
The word dikaiosunes stands impressively at the end (James ii. 1, tes doxes), explaining and summing up what has been said generally: peaceful fruit—even the fruit of righteousness, that is, consisting in righteousness. Comp. James iii. 18; 2 Tim. iv. 8; c. ix. 15; x. 20. Peace and righteousness both in different ways correspond to the issue of perfect discipline, through which all action becomes the expression of obedience to the divine will. Compare Is. xxxii. 17.
There is a striking parallel to the thought in a saying of Aristotle preserved by Diogenes Laert.: tes paideias tas men rhizas einai pikras, glukeis de tous karpous (Diog. Laert v. 18).
(d) Practical conclusion far the Hebrews in their trial (12, 13).
¹²Wherefore set right the hands that hang down and the palsied knees; ¹³and make straight paths for your feet, that the limb which is lame be not put out of joint, but rather be healed.
(12). dio...] Wherefore since discipline is necessary, painful, and salutary, provide, as you can, that it may be effectual. Strengthen where it is possible those who are called to endure it; and remove from their way stumbling-blocks which can be removed.
The Apostle urges those who were themselves in danger to help others in like peril. Such efforts are the surest support of the tempted.
The figurative language which he borrows from various parts of the 0. T. suggests the manifold strengthening of powers for conflict ('hands') and for progress ('knees'); and also the removal of external difficulties. Hai men cheires energeias, hoi de podes kineseos sumbolon (Theophylact).
The images are found Is. xxxv. 3; Ecclus. xxv. 23. For pareimenas and paralelumena compare Deut. xxxii. 36; 2 Sam. iv. 1 (lxx.); for anorthosate (Vulg. erigite) Ps. xx. (xix.) 9; Lk. xiii. 13; Acts xv. 16 (Amos ix. 11).
(13). kai troch....] Vulg. et gressus rectos facite pedibus vestris. The phrase is taken from Prov. iv. 26 orthas trochias poiei sois posi kai tas hodous sou kateuthune (HebrewvP?l?9 D?9 i.e. make plain (straight) the path of thy foot). The words may be rendered 'make straight paths for your feet' tois posin humon, hina me to cholon ektrape, iathe de mallon. ¹?Eirenen diokete meta panton,kai ton i.e. for the feet of the whole society to tread in; or 'with your feet,' as giving a good example to others. Chrysostom says apparently in the latter sense: ortha, phesi, badizete hoste me epitathenai ten choleian; and this is the meaning given by the Latin Vulgate. But the context favours the first rendering. The thought seems to be that of a road prepared to walk in without windings or stumbling-blocks: Matt. iii. 3.
For the image generally compare Philo, de migrat. Abr. § 26 (i. p. 458 M.).
The word trochia (orbita, wheel-track) is found in lxx. only in the book of Proverbs as the translation of Hebrew?|phR (ii. 15; iv. 11; v. 6, 21).
The common reading (poiesate) gives an accidental hexameter.
hina me to ch.] that the limb which is lame be not put out of joint. The more exact form would be hina to ch. me ektr., but the negative is attracted (as it were) to the final particle. Comp. 1 Tim. vi. 1. By to cholon (Vulg. claudicans) the Apostle describes the lame member in the Church, who is unable to stand or walk firmly on his way. Compare 1 K. xviii. 21. The 'halting' of the Hebrews 'between two opinions' is the characteristic type of their weakness.
The word ektrepesthai is elsewhere found in the Greek Scriptures in the sense of 'being turned out of the way'; and it is commonly so interpreted here (Vulg. erret); but there is no obvious fitness in adding to 'lameness' the idea of 'straying,' and the sense 'put out of joint' has adequate support, and the addition of iathe, which has no connexion with 'straying,' seems to require it. Hippocr. de offic. med. vi. p. 745 H. (in discussing the treatment of injured limbs) thesis de malthake, homale, anarropos toisin exechousi tou somatos, hoion prerne kai ischio, mete anaklatai mete ektrepetai (?-etai).
(2) 14—17. The necessity of peace and purity.
The special exhortations which arose directly from circumstances of trial and discipline lead on to directions of a general character. The duty of mutual help (v. 13) naturally suggests the consideration of the power of mutual influence (vv. 14—18); and this, in the actual state of society, gives occasion to a solemn warning as to the irremediable consequences of faithlessness (v. 17).
¹?Follow after peace with all men, and the sanctification without which no man shall see the Lord; ¹?looking carefully lest there be any man that falleth back from the grace of God; lest any root of bitterness springing up trouble you, and through this the many be defiled; ¹?lest there be any fornicator, or profane person as Esau, who for one mess of meat sold his own birthright. ¹?For ye know that even afterward, when he wished to inherit the blessing, he was rejected—for he found no place for repentance—though he sought it diligently with tears.
(14). eir. diok....kai ton hag....] Rs. xxxiv. 14; 1 Pet. iii. 11; Rom. xii. 18. The writer extends his view to the wider relations of life; and the two commands which he gives express the aim and the necessary limitation of the Christian's intercourse with 'the world.' The Christian seeks peace with all alike, but he seeks holiness also, and this cannot be sacrificed for that.
The parallel with Rom. xii. 18 suggests that panton must not be limited in any way. On the other hand the next verse takes account only of members of the Christian society. But hagiasmon, ou choris oudeis opsetai ton kurion, ¹?eptiskopountes me tis husteron apo tes charitos tou theou,
14 kurion: theon d (vg). 15 + hina' metis D?*.
the thought of hagiasmos supplies a natural transition from a wider to a narrower view. The graces of purity and peacemaking are the subjects of two successive beatitudes: Matt. v. 8, 9.
The use of diokete marks the eagerness and constancy of the pursuit. Compare 1 Pet. iii. 11 (Ps. xxxiv. 15) zetesato eirenen kai dioxato auten (HebrewWTO). Elsewhere the metaphorical use of the word in the N. T. is confined to St Paul. diokete, toutesti kai porro ousan ten eirenen spoudazete katalabein (Theophlct.).
For ton hagiasmon (Vulg. sanctimoniam) compare v. 10; Rom. vi. 16, 22. The definite article (again only 1 Thess. iv. 3) marks the familiar Christian embodiment of the virtue. (Contrast the anarthrous eirenen.)
The word hagiasmos is peculiar to Biblical and Ecclesiastical Greek. It occurs rarely in the lxx. (not in Lev. xxiii. 27 according to the true reading). On the idea see c. ix. 13, note. Perhaps it may be most simply described as the preparation for the presence of God. Without it no man shall see the Lord, that is, Christ, for whose return in glory believers wait: c. ix. 28. For opsetai see Matt. v. 8; 1 John iii. 2; 1 Cor. xiii. 12; Ex. xxxiii. 19 ff. (Judg. xiii. 22); and for ton kurion, c. viii. 2 note.
(15), (16). The conditions of social intercourse impose upon Christians the obligation of constant watchfulness lest the unchristian element should communicate its evil to the Church.
The three clauses me tis hust. apo..., me tis rhiza..., metis pornos... are in some sense bound together by the use of a finite verb in the second only. At the same time the element of evil is presented in successive stages of development. At first it is want of progress: this defect spreads as a source of positive infidelity: at last there is open contempt of duties and privileges.
The first and third clauses may be treated as parallel with the second, so that enochle is taken with all three; or (which seems a simpler construction) he may be supplied in them, so that they become independent clauses: 'lest there be any among you falling short...lest there be among you any fornicator...' In Deut xxix. 18 the verb expressed is estin: 'whether there be....'; but enochle more naturally suggests he here.
(15) episkopountes me tis hust....] (1 Pet. v. 2; not in lxx. Vulg. contemplantes.)
The word episkopountes expresses the careful regard of those who occupy a position of responsibility (as a physician, or a superintendent). Each Christian shares this in due degree. Me toinun panta epi tous didaskalous epirriptete. me panta epi tous hegoumenous. dunasthe kai humeis, phesin, allelous oikodomein (Chrys.). Me monon de heautpon alla kai allelon epimeleisthe, kai ton klonoumenon hupereidete kai ton cheiragogias deomenon iatreusate (Theodt.).
In husterein apo tes ch. t. th. the idea seems to be that of falling behind, not keeping pace with the movement of divine grace which meets and stirs the progress of the Christian (c. v. 11). The present participle describes a continuous state and not a single defection.
The construction husterein apo tinos marks a 'falling back' from that with which some connexion exists, implying a moral separation, while husterein Me tis rhiza pikrias aeo phuousa eeochle kai di' autes mianthosin hoi polloi, ¹?me tis pornos he bebelos hos Esau,
15 dia tautes di' autes A: dia tautes 'D?. hoi polloi 'A: polloi S D?.
tinos expresses actual defect only, a falling short of.
Compare Eccles. vi. 2 (lxx.) ouk esti husteron te psuche autou apo pantos ou epithumei. Compare Ecclus. vii. 34 me husterei apo klaionton.
Thoophylact applies the words to Christians as fellow-travellers on a long journey: kathaper hodon tina makran hodeuonton auton en sunodia polle, phesi, Blepete me {whether) tis ape.
me tis rh. p....enochle] The image is taken from Deut. xxix. 17 f. The original connexion points to the perils of allurements to serve strange gods.
The 'root' is personal (1 Macc. i. 10 rhiza hamartolos Ant. Epiph.) and not doctrinal: a pernicious man and not a pernicious opinion. Compare Acts viii. 23.
The phrase 'root of bitterness' (as distinguished from 'bitter root') expresses the product and not simply the quality of the root itself. Ouk eipe pikra alla pikrias, ten men gar pikran rhizan esti karpous enenkein glukeis, ten de pikrias rhizan...ouk esti pe glukun enenkein karpon (Chrys.).
The clause ano phuousa adds a vivid touch to the picture. The seed, the root, lies hidden and reveals its power slowly (phuein Lk. viii. 6, 8).
For the image compare Ign. Eph. 10 hina me tou diabolou batane tis heurethe en humin. id. Trall. 6; Rhilad. 1.
The word enochlein occurs again in N. T. in Luke vi. 18. The pres. conj. enochle leaves it uncertain whether the fear of such a present evil is actually realised. [The strange coincidence of letters between enochle and enchole of Deut. xxix. 18 cannot escape notice.]
mianth. hoi polloi] the many be defiled. The poisonous influence spreads corruption through the society.
For miainein see Tit. i. 15 (2 Pet. ii. 10, 20); and for ohi polloi—the many, the mass of men, the body considered in its members—Matt. xxiv. 12; Rom. v. 15, 19; xii. 5; 1 Cor. x. 17, 33; 2 Cor. ii. 17.
(16). me tis pornos he beb. hos Esau...] A question has been raised whether both pornos and bibelos are connected with Esau, or the latter only. The second view seems unquestionably to be right. Esau is presented in Scripture as the type of a 'profane' man, but he does not appear as pornos either literally or metaphorically. The later Jewish traditions can hardly have a place here. And, yet again, the words of explanation which follow justify the epithet bebelos, but they do not extend further. They imply therefore that pornos does not refer to him.
Another question arises whether pornos is to be taken literally or metaphorically, of moral or religious impurity. The word occurs again c. xiii. 4 in the literal sense, and it is found only in this sense elsewhere in the N. T., though it naturally occurs in close connexion with idolatry: 1 Cor. vi. 9; Apoc. xxi. 8; xxii. 15. The literal sense therefore is to be kept here as following out the thought of hagiasmos (v. 14). The obstacles to holiness are gathered up under two heads, those which centre in the man himself, and those which concern his view of the divine gifts. A man may fail by personal impurity; he may fail also by disregard of the blessings of God. Esau is a characteristic hos anti broseos mias apedeto ta prototokia heautou. ¹?histe gar hoti kai metepeita thelon kleronomesai ten eulogian apedokimasthe, metanoias gar topon ouch heuren, kaiper
16 om. hos D?*. heautou '* AC: autou '* D?*. 17 thelon: legon D?*.
example of the latter form of sin, as one who by birth occupied a position of prerogative which he recklessly sacrificed for an immediate and sensuous pleasure. The Hebrews, on their part, might also barter their blessings as firstborn in the Church for the present outward consolations of the material Temple service. Peace with Judaism might be bought at the price of Christian holiness.
The use of bebelos in the N. T. is limited: 1 Tim. i. 9; iv. 7; vi. 20; 2 Tim. ii. 16; comp. Matt. xii. 5; Acts xxiv. 6. The word describes a character which recognises nothing as higher than earth: for whom there is nothing sacred: no divine reverence for the unseen.
Esau appears in Scripture as the embodiment of this character. For one mess of meat (Yulg. propter unam oscam), not only for a transitory and material price, but that the smallest, he sold his own birthright (ta prototokia heautou).
The language of the original narrative (Gen. xxv. 33 f.) is singularly expressive of the thoughtlessness of Esau, Hebrew'il ^il DR1 psps&}, kai ephage kai epie kai anastas ocheto kai ephaulisen Esau ta prototokia.
For the double portion of the firstborn see Deut. xxi. 17 (1 Chron. v. 1).
(17). The neglect of privileges and responsibilities brings irreparable consequences.
histe gar...apedokimasthe] For ye know that even afterward, when he wished to inherit the blessing, he was rejected, Vulg. Scitote enim quoniam et postea...reprobatus est. The form histe, which is very rare in the N. T. (Eph. v. 5; James i. 9) is ambiguous.
It may be (as Vulg.) imperative; but the indicative makes an impressive appeal to the history with which the Hebrews were familiar.
The consequences of Esau's act reached farther than he had cared to look (even afterward). In spite of his impulsive disregard of divine things he retained still some sense of God's promise, and sought to secure what had naturally belonged to him. Thus his profane irreverence was seen in a new form. He paid no heed to his own act, but wished to occupy the position which he had voluntarily abandoned. He had sold the right of the first-born and yet, as if that were a trivial thing, he claimed to inherit the blessing which belonged to it. The use of kleronomesai emphasises his sin. He asserted the prerogative of birth, a gift of God, when he had himself recklessly surrendered it.
apodokimazein] he was rejected by his father who confirmed the blessing which he had unknowingly given to Jacob. Isaac spoke what was indeed the judgment of God (Gen. xxvii. 33, 37): delon gar hoti kai ho pater kata theon apedokimasen auton (Theophlct.).
For apodokimazein see 1 Pet. ii. 4; Luke xix. 22.
met. gar t. ouch heuren] for he found no place of repentance. The son who had sacrificed his right could not undo the past, and it is this only which is in question. No energy of sorrow or self-condemnation, however sincere, could restore to him the prerogative of the first-born. The consideration of the forgiveness of his sin against God, as distinct from the reversal of the temporal consequences of his sin, lies wholly without the argument.
The clause is to be taken parenthetically: Esau was rejected—his claim to the blessing was disallowed—for he found no place of repentance—though he sought the blessing earnestly with tears. Equally abrupt parentheses are found v. 21; xiii. 17.
'A place of repentance' is an opportunity for changing a former decision so that the consequences which would have followed from it if persisted in follow no longer. The repentance in such a case corresponds with the particular effects under consideration. It would be equally true to say that in respect of the privileges of the first-born which Esau had sold, he found no place for repentance, and that in respect of his spiritual relation to God, if his sorrow was sincere, he did find a place for repentance.
The phrase locus poenitentiæ is so used by the Roman jurists. A passage quoted by Wetstein (Ulpian ap. Corp. J. C. Dig. @xl. Tit. vii. 3 § 13) is instructive, and offers a close parallel. A slave is to have his freedom if he pays ten aurei to his master's heir on three several days. He offers them the first day and they are refused; and again on the second and third days with the same result. The heir has no power of refusing to receive the payment, and therefore the slave, having done his part, is free. But a case is proposed where the slave has only ten aurei in all. They have been refused on the first and second days: will they avail for the third payment? The answer is in the affirmative: puto sufficere hæc eadem et poenitentiæ heredi locum non esse: quod et Pomponius probat.
The last words of Pliny's letter to Trajan on the Christians are: ex quo facile est opinari quæ turba hominum emendari possit, si sit locus poenitentiæ (Epp. x. 97). Comp. Liv. xliv. 10.
Metanoias topos is found Wisd. xii. 10 krinon kata brachu edidous topon metanoias. Clem. ad Cor. i. 7 metanoias topon edoken ho despotes tois boulomenois epistraphenai ep' auton. Tat. c Græc. 15 he ton daimonon hupostasis ouk echei metanoias topon. tes gar hules kai tes ponerias eisin apaugasmata Constit. Apost. ii. 38; v. 19. Comp. Acts xxv. 1 topos apologias.
The rendering 'he (Esau) found in Isaac no place for change of mind, though he sought it (the change of mind) earnestly—that is, he found his father firmly resolved to maintain what he had said,—is equally against the language and the argument.
The auten in the last clause can only be referred to eulogian. The phrase ekzetein metanoian would be very strange, and if the writer had wished to express this form of thought, he would have said auton with reference to metanoias topon, so that the object of ekzetein and heuriskein might be the same. The reference to eulogian on the other hand seems to be pointed by meta dakruon ekz. Gen. xxvii. 38 aneboesen phone Esau kai eklausen.
(3) 18—29. The character and obligations of the New Covenant.
This section forms a solemn close to the main argument of the Epistle. It offers a striking picture of the characteristics of the two Covenants summed up in the words 'terror' and 'grace'; and at the same time, in harmony with the whole current of thought, it emphasises the truth that greater privileges bring greater responsibility. The section falls into two parts:
(a) The contrast of the position of Christians with that of the Israelites at the giving of the Law (18—24); and
(b) The duties of Christians which flow from their position (25—29).
(a) The contrast of the position of Christians with that of the Israelites at the giving of the Law (18—24).
The writer first describes (a) the scene at Sinai; and then he describes meta dakruon ekzetesas auten. ¹?Ou gar proseleluthate pselaphomeno kai kekagmeno puri kai gnopho
18 pselaph. 'AC vg syr vg me the: + hopei S D? (om. d). kai kekaumeno: kekalummeno D?*.
(b) the position of Christians (22—24).
¹?For ye are not come to a material and kindled fire, and to blackness, and darkness, and tempest, ¹?and the sound of a trumpet, and the voice of words; which voice they that heard intreated that no word more should be spoken to them: ²°for they could not bear that which was enjoined, If even a beast touch the mountain it shall be stoned; ²¹and, so fearful was the appearance, Moses said, I exceedingly fear and quake.
²²But ye are come to mount Zion, and to the city of the Living God, a heavenly Jerusalem, and to innumerable hosts of angels ²³in festal assembly, and to the church of the firstborn, enrolled in heaven, and to the God of all as Judge, and to spirits of just men made perfect, ²?and to the Mediator of a new Covenant even Jesus, and to the blood of sprinkling that speaketh better than Abel.
(a) The scene at Sinai (18—21).
The description is designed to bring out the awfulnees of the whole revelation which attended the making of the Old Covenant. Step by step the writer advances from the physical terrors by which it was accompanied (18—20) to the confession of the Lawgiver himself (21), who alone of all prophets was allowed to speak to God face to face.
(18) ff. The peril of disregarding the Christian privileges, which have been indicated in the last section, is proportioned to their greatness. Therefore the Apostle says,'Endure, advance, aim at the highest purity, cherish the loftiest view of divine things, for ye are not come to a vision of outward awfulness, but ye are come to mount Zion. You stand in view of heavenly glories immeasurably nobler than the terrors of Sinai. If then the people who were admitted to that revelation were charged to make every external preparation (Ex. xix. 14 f.), much more must you prepare yourselves spiritually.
(18). ou gar prosel. psel. kai kek. p.] For ye are not come to a material (palpable) and kindled fire...Vulg. Non enim accessistis ad tractabilem et accensibilem (d ardentem et tractabilem) ignem. The position once taken (proselthete Deut. iv. 11) is presented as still retained. In this respect Christians were differently circumstanced from those who heard the Law at Sinai. The Jews were forbidden to draw near: Christians shrank back when they were invited to approach. For the word proselthein see iv. 16 note.
The scene of the old legislation is described simply as 'a palpable and kindled fire and blackness...' The earthly, local, associations of the divine epiphany fall wholly into the background. That which the writer describes is the form of the revelation, fire and darkness and thunder, material signs of the nature of God (v. 29). Thus every element is one which outwardly moves fear; and in this connexion the mention of Sinai itself may well be omitted. The mountain is lost in the fire and smoke. It was, so to speak, no longer a mountain. It becomes a manifestation of terrible majesty, a symbol of the Divine Presence.
The fire is outward, material, derivative. It is palpable, to be 'felt,' like the darkness of Egypt (Ex. x. 21 genetheto skotos...pselapheton skotos), kai zopho kai thgelle ¹?kai salpingos echo kai phone rhematon, hes hoi akousantes paretesanto prostithenai autois logon. ²°ouk epheron gar to dastellomenon. Kan therion
19 me zopho '* ACD?*: skoto '*.
19 om. me '*. prostheinai A.
and has been kindled from some other source. So Philo speaks of puros ouraniou phora kapno bathei ta en koklo suskiozontos (de decal. § 11, ii. 187). The use of the partic. pselaphomenos brings out that which was felt in actual experience as distinguished from the abstract nature of the object.
Chrysostom says ti to pselaphomenon pur pros ton apselapheton theon; ho theos gar hemon, phesin, pur katanaliskon (n. 29).
Primasius expands this thought well: Non enim accessistis ad tractabilem et accessibilem (l. *accensibilem) ignem, id est, non accessistis ad visibile et palpabile lumen ignis, quod visu corporeo tractari possit, sicut de veteri Judaico populo legimus; sed ad invisibilem et incomprehensibilem Deum.
kai gnopho...] The several features of the awful manifestation are taken from Deut. iv. 11; v. 22; Ex. xix. 16 ff. The 'blackness' 'thick darkness' (ho gnophos, HebrewpsT&) was that into which Moses entered 'where God was' (Ex. xx. 21). Comp. Philo, de mut. nom. § 2, i. 579; de vit. Moys. i. § 28, ii. 106.
(19). kai salp. hecho...] The 'sound of a trumpet' is mentioned in Ex. xix. 16; xx. 18; hai de salpinges hos basileos parontos. touto gar kai en te deutera parousia estai (OEcum.). Comp. Matt. xxiv. 31; 1 Thess. iv. 16. *Echos occurs again Lk. iv. 37; Acts ii. 2. The 'voice of words' is mentioned in Deut. iv. 12.
hes (sc. phones) ohi aklusantes] Even that which was most intelligible, most human, the articulate voice, inspired the hearers with overwhelming dread: which voice they that heard intreated that no word more should be spoken to them, that is by God Himself, but only through Moses (Ex. xx. 19).
For paretesanto see v. 25; Acts xxv. 11; 1 Tim. iv. 7; 2 Tim. ii. 23. The word admits the construction with and without a negative particle (paraiteisthai prostethenai and parait. me prostethenai). For the former compare Lk. xxiii. 2; Rom. xv. 22; and for the latter 1 John ii. 22; Gal. v. 7. By autois must be understood tois akousasin not tois akoustheisin, the hearers not the words.
(20). ouk epheron...] for they could not bear that which was enjoined....Vulg. non enim portabant quod dicebatur. Ex. xix. 12 f. The most impressive part of the whole command is taken to convey its effect: If even a beast...
The form in which the command is conveyed (to diastellomenon) presents it as ringing constantly in their ears (quod dicebatur). The word diastellesthai does not occur again in the Epistles; elsewhere in the N. T. it is only used in the midd. sense: Mk. vii. 36; viii. 15 &c.
(21). The fear which was felt by the people was felt also by the Lawgiver himself.
And—so fearful was the appearance—Moses said...The parenthesis (see v. 17) is in the style of the writer. The variety and living fulness of the vision presented to Moses is expressed by the form to phantazomenon. The word phantazesthai occurs nowhere else in the N. T. Comp. Wisd. vi. 17 (Matt. xiv. 26 phantasma). thige tou horous, lithoBolethesetai. ²¹kai, houto phoberon hen to phantazomenon, Mouses eipen EkphoBos eimi kai entromos. ²²alla proseleluthate Sion orei kai
20 lithob.: + he bolidi katatoxeuthesetai S. 21 outo: ou D?*. hen: e '*. om. eimi '*. entromos ACM?: ektromos 'D?. 22 alla: ou gar A.
ekphobos eimi...] Similar words were used by Moses in connexion with the worshipping of the golden calf Deut. ix. 19; but it is hardly possible that the writer of the Epistle transferred these directly to the scene at the giving of the Law, when the fear was due to circumstances essentially different. It is more likely that he refers to some familiar tradition in which the feelings of Moses were described in these terms.
(b) The position of Christians (23-24).
The view which the Apostle gives of the position is marvellously full. The arrangement of the details is beset with great difficulties; but, on the whole, that which is most symmetrical appears to be the best. Thus the clauses are grouped in pairs proseleluthate
Sion horei, kai polei theou zontos, Ierousalem epouranio
kai muriasin angelon panegurei, kai
ekklesia prototokon, apogegrammenon ev ouranois.
kai krite, theo panton, kai
pneumasi dikaion teteleiomenon,
kai diathekes neas mesite, Iesou, kai
haimati rhantismou, kreitton lalounti para ton Abel.
According to this arrangement the development of thought may be presented in the following form:
I. The Christian Revelation seen in its fulfilment: from the divine side (22, 23 a).
(a) The scene.
(b) The Structure.
(b) The persons.
(b) Men.
II. The Christian Revelation seen in its efficacy: from the human side (23 b, 24).