If ye endure chastening (εἰς παιδείαν ὑπομένετε)

Rend. "it is for chastening that ye endure." A.V. follows the reading of T. R. εἰ if. Do not faint at affliction. Its purpose is disciplinary. Παιδεία is here the end or result of discipline. In Hebrews 12:5 it is the process.

God dealeth with you as with sons (ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεὸς)

The verb means to bring to: often to bring an offering to the altar, as Matthew 5:23, Matthew 5:24; Matthew 8:4. In the passive voice with the dative, to be born toward one; hence, to attack, assail, deal with, behave toward. See Thucyd. i. 140; Eurip. Cycl. 176; Hdt. vii. 6. The afflictive dealing of God with you is an evidence that you are sons.

What son is he whom the father, etc. (τίς υἰὸς)

Some interpreters render, "who is a son whom the father?" etc. That is, no one is a son who is without paternal chastening. The A.V. is better. The idea expressed by the other rendering appears in the next verse.

Of which all are partakers (ἧς μετοχοι γεγόνασι πάντες)

Rend. "of which all have been made partakers." For μέτοχοι partakers see on Hebrews 3:14. All, that is, all sons of God.

Bastards (νόθοι)

N.T.o. See Wisd. 4:3. They might think that they would not suffer if they were really God's sons; whereas the reverse is the case. If they did not suffer, they would not be God's sons.

Furthermore (εἷτα)

Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 15:5, 1 Corinthians 15:7. Here it introduces a new phase of the subject under discussion.

Fathers of our flesh (τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας)

Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase πατέρας τῆς σαρκὸς N.T.o , but kindred expressions are found Romans 4:1, Romans 9:3; Galatians 4:29; Hebrews 2:14.

Which corrected (παιδευτὰς)

Lit. "we have had fathers of our flesh as chasteners." Only here and Romans 2:20. In lxx, Sir. 37:19; Hosea 5:2; 4 Macc. 5:34; 9:6.

Shall we not much rather be in subjection (οὐ πολὺ μάλλον ὑποταγησόμεθα)

The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father.

To the Father of spirits (τῷ πατρὶ τῶν πνευμάτων)

Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23, John 4:24; Zechariah 12:1; Isaiah 57:16. The phrase N.T.o. Comp. lxx, Numbers 16:22; Numbers 27:16; Revelation 22:6. Clement of Rome styles God the benefactor (εὐεργέτης) of spirits, the creator and overseer (κτίστης, ἐπίσκοπος) of every spirit, and the Lord (δεσπότης) of spirits. Ad 1 Corinthians 59, lxiv.

And live (καὶ ζήσομεν)

Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12.

Much difficulty and confusion have attached to the interpretation of this verse, growing out of: (a) the relations of the several clauses; (b) the meaning of for a few days, and how much is covered by it. The difficulties have been aggravated by the determination of commentators to treat the verse by itself, confining the relation of its clauses within its own limits, attempting to throw them into pairs, in which attempt none of them have succeeded, and entirely overlooking relations to the preceding verse.

For a few days (πρὸς ὀλίγας ἡμέρας)

This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, "for a few days" means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth.

After their own pleasure (κατὰ τὸ δοκοῦν αὐτοῖς)

Better, as seemed good to them. The αὐτοῖς has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with παιδευτὰς in Hebrews 12:9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were shortsighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their disciplinary methods. What seemed good to them was not always best for us. No such possibility of error attaches to the Father of spirits.

But he for our profit (ὁ δὲ ἐπὶ τὸ συμφέρον)

The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει it is expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely:

That we might be partakers of his holiness (εἰς το μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ)

Lit. unto the partaking of his holiness. Ἑις marks the final purpose of chastening. Holiness is life. Shall we not be subject to the Father of spirits and live? For, in contrast with the temporary, faultful chastening of the human parent, which, at best, prepares for work and success in time and in worldly things, his chastening results in holiness and eternal life.

No chastening for the present seemeth (πᾶσα μὲν παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ)

Lit. all chastening - doth not seem. Πᾶσα of all sorts, divine and human. The A.V., by joining οὐ not to πᾶσα all, and rendering no chastisement, weakens the emphasis on the idea every kind of chastisement. Πρὸς μὲν τὸ παρὸν for the present. For the force of πρὸς see on Hebrews 12:10. Not merely during the present, but for the present regarded as the time in which its application is necessary and salutary. Μὲν indicates that the suffering present is to be offset by a fruitful future - but (δὲ) afterward.

To be joyous but grievous (χαρᾶς εἶναι ἀλλὰ λύπης)

Lit. to be of joy but of grief.

It yieldeth the peaceable fruit of righteousness (καρπὸν εἰρηνικὸν ἀποδίδωσιν δικαιοσύνης)

Perhaps with a suggestion of recompense for the long-suffering and waiting, since ἀποδιδόναι often signifies "to give back." The phrase ἀποδιδόναι καρπὸν only here and Revelation 22:2. Καρπὸν fruit with διδόναι to give, Matthew 13:8; Mark 4:8 : with ποιεῖν to make or produce, often in Synoptic Gospels, as Matthew 3:8, Matthew 3:10; Matthew 7:17; Luke 3:8; Luke 6:43, etc.: with φέρειν to bear, always and only in John, John 12:24; John 15:2, John 15:4, John 15:5, John 15:8, John 15:16 : with βλαστάνειν to bring forth, James 5:18. Ἑιρηνικός peaceable, in N.T. Only here and James 3:17, as an epithet of wisdom. Quite often in lxx of men, the heart, especially of words and sacrifices. The phrase καρπός εἰρηνικός peaceable fruit (omit the), N.T.o , olxx. The phrase fruit of righteousness, Philippians 1:11; James 3:18, and lxx, Proverbs 3:9; Proverbs 11:30; Proverbs 13:2; Amos 6:13 : comp. Psalm 1:3; Psalm 57:11. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness.

Unto them which are exercised thereby (τοῖς δἰ αὐτῆς γεγυμνασμένοις)

Who have been subjected to the severe discipline of suffering, and have patiently undergone it. For the verb see on 1 Timothy 4:7. Rend. "it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." This preserves the Greek order, and puts righteousness in its proper, emphatic position.

Wherefore (διὸ)

Because chastening is thus necessary, and serves for wholesome discipline, and issues in holiness.

Lift up (ἀνορθώσατε)

Found in Luke 13:13; Acts 15:16 (citn). Occasionally in lxx. It signifies to set up, make, erect. In O.T. to establish, as a throne (2 Samuel 7:13, 2 Samuel 7:16); a house (2 Samuel 7:26; 1 Chronicles 17:24); to raise up one who is down (Psalm 145:9; Sir. 11:12). In Acts 15:16, to build anew. By medical writers, to straighten; to set dislocated parts of the body. See Luke 13:13. The translation here should be more general: not lift up, which is inappropriate to paralyzed knees, but set right; brace. As falling in with the thought of this passage, comp. the lxx of Psalm 17:35, which, for the A.V. "thy gentleness hath made me great," gives "thy discipline hath established me or set me up." See also Psalm 19:8.

The hands which hang down (τὰς παρειμένας χεῖρας)

Rend. the slackened or weakened hands. Comp. Isaiah 35:3; Sir. 25:23; 2 Samuel 4:1. The verb παριέναι (only here and Luke 11:42) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad 1 Corinthians 34, who associates it with νωθρὸς slothful (comp. Hebrews 5:11).

And the feeble knees (καὶ τὰ παραλελυμένα γόνατα)

For feeble rend. palsied. See on Luke 5:18.

Make straight paths for your feet (τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν)

After the lxx of Proverbs 4:26. The corresponding Hebrew means to tear, to cut into: hence to cut through as a path; to make firm or plain. Ὁρθός N.T. Only here and Acts 14:10; commonly straight or upright, but also right, safe, happy. Comp. Proverbs 8:6; Proverbs 15:14; Proverbs 21:8. here, not in the sense of straight as distinguished from crooked, but more generally, right, plain, by implication even or smooth. Τροχιά N.T.o is literally a wheel-track (τροχός a wheel). Very rare in profane Greek. Τοῖς ποσὶν ὑμῶν "for your feet," not with. That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so that there be no stumbling and laming.

That which is lame (τὸ χωλὸν)

Χωλός lame, halting, only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in Isaiah 33:23. Metaphorically here, and partly Matthew 18:8; Mark 9:45. The verb χωλαίνειν to be lame or to make lame (not in N.T.) is used metaphorically in lxx, Psalm 18:45; 1 Kings 18:21, where the A.V. "how long halt ye between two opinions" is ἕως πότε ὐμεῖς χωλανεῖτε ἐπ' ἀμφοτέραις ταῖς ἰγνύαις how long do ye go lame on both your hams? Τὸ χωλὸν here signifies the lame part or limb.

Be turned out of the way (ἐκτραπῇ)

Rend. "be put out of joint." The A.V. is according to the more usual meaning of the verb, which, in N.T., is confined, with this exception, to the Pastoral Epistles. See 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4. lxx only Amos 5:8. But it is also used by medical writers in the passive, with the meaning to be wrenched or dislocated. There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had attained remarkable proficiency in the science. Herodotus (ch. iii. 131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were regarded as the second best physicians in all Greece. At the time of Galen (163 a.d.) the medical school of Alexandria was the most famous in the world, and Galen himself studied there. Celsus (first half of the first century a.d.), in the 7th book of his treatise De Artibius, treats of surgical operations according to the views of the Alexandrian schools. The commonly accepted rendering of the A.V., besides giving a conception which is very tame, presents two incongruities: the association of going astray with lameness, and of healing with straying. The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow-Christian. Rather try to heal it. Τὸ χωλὸν may refer either to an individual or to a section of the church which is weak and vacillating.

Follow peace (εἰρήνην διώκετε)

Comp. lxx, Psalm 23:14, and Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philippians 3:12, Philippians 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22.

Holiness (ἁγιασμόν)

See on Romans 6:19.

Looking diligently (ἐπισκοποῦντες)

A.V. gives diligently as the force of ἐπὶ; but ἐπὶ signifies direction rather than intensity. The idea is exercising oversight. Only here and 1 Peter 5:2.

Fail of (ὑστερῶν ἀπὸ)

Rend. "fall back from," implying a previous attainment. The present participle marks something in progress: "lest any one be falling back."

Root of bitterness (ῥίζα πικρίας)

From lxx, Deuteronomy 29:18. A bad man in the church. Ῥίζα of a person, 1 Macc. 1:10.

Springing up (ἄνω φύουσα)

The participle pictures the springing up in progress; the root gradually revealing its pernicious character.

Trouble (ἐνοχλῇ)

Only here and Luke 6:18, see note.

Many be defiled (μιανθῶσιν οἱ πολλοί)

Rend. "the many": the majority of the church. For the verb see on John 18:28.

Fornicator (πόρνος)

In the literal sense, as always in N.T.

Profane person (βέβηλος)

See on 1 Timothy 1:9.

As Esau

Only the epithet profane is applied to Esau, not fornicator.

For one morsel of meat (ἀντὶ βρώσεως μιᾶς)

Βρῶσις, lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17 : "one eating of meat." Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55.

Sold (ἀπέδετο)

The word occurs in the narrative of Genesis 25:31, Genesis 25:33, lxx. In N.T. often of discharging an obligation; paying back. To sell, Acts 5:8; Acts 7:9.

His birthright (τὰ πρωτοτοκία)

N.T.o, oClass. In this form only in the later Greek translations of the O.T. Πρωτοτοκεῖον, a very few times, almost all in this narrative.

He found no place of repentance (μετανοίας γὰρ τόπον οὐχ εὗρεν)

The phrase place of repentance N.T.o. This does not mean that Esau was rendered incapable of repentance, which is clearly contradicted by what follows; nor that he was not able to persuade Isaac to change his mind and to recall the blessing already bestowed on Jacob and give it to him. This is unnatural, forced, and highly improbable. The words place of repentance mean an opportunity to repair by repenting. He found no way to reverse by repentance what he had done. The penalty could not be reversed in the nature of the case. This is clear from Isaac's words, Genesis 27:33.

Sought it carefully (ἐκζητήσας)

See on 1 Peter 1:10. Comp. Hebrews 11:6. See also on questionings, 1 Timothy 1:4.

Following this allusion to Esau, and perhaps suggested by it, is a passage setting forth the privileges of the Christian birthright and of Christian citizenship in contrast with those under the old covenant.

The mount that might be touched and that burned with fire (ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ)

Ὄρει mount is omitted by the best texts, but should be understood. Ψηλαφᾶν is rare in N.T. and lxx; fairly frequent in Class. Radically, it is akin to ψᾶν, to rub, wipe; hence feeling on the surface, as Genesis 27:12, Genesis 27:21, Genesis 27:22, lxx: a touch which communicates only a superficial effect. It need not imply contact with an object at all, but simply the movement of the hands feeling after something. Hence often of the groping of the blind, as Deuteronomy 28:29; Isaiah 59:10; Job 5:14. Appropriate here as indicating mere superficial contact. The present participle that is being touched, means simply that the mountain was something material and tangible. The A.V. which might be touched, although not literally correct, conveys the true sense.

That burned with fire (κεκαυμένῳ πυρὶ)

See Exodus 19:18; Deuteronomy 4:11; Deuteronomy 5:4; Deuteronomy 9:15. The participle is passive, set on fire; kindled with fire: not attributive of πυρὶ, enkindled fire.

Blackness, darkness, tempest (γνόφῳ, ζόφῳ, θυέλλῃ)

Γνόφος (N.T.o) and ζόφος (elsewhere only 2 Peter nd Jude) belong to the same family. As distinguished from σκότος darkness that conceals, as opposed to light, these words signify half-darkness, gloom, nebulousness; as the darkness of evening or the gathering gloom of death. It is a darkness which does not entirely conceal color. Thus δνόφος, the earlier and poetic form of γνόφος, is used by Homer of water which appears dark against the underlying rock, or is tinged by mire. Γνόφος and σκότος appear together, Exodus 10:22; Exodus 14:20; Deuteronomy 4:11; Deuteronomy 5:22. Γνόφος alone, Exodus 20:21. Ζόφος only in the later version of Symmachus. See on John 1:5. Θύελλα N.T.o , from θύειν to boil or foam. It is a brief, violent, sudden, destructive blast, sometimes working upward and carrying objects into the upper air; hence found with ἀείρειν to lift and ἀναρπάζειν to snatch up (see Hom. Od. xx. 63). It may also come from above and dash down to the ground (Hom. Il. xii. 253). Sometimes it indicates the mere force of the wind, as ἀνέμοιο θύελλα (Hom. Od. xii. 409; Il. vi. 346).

Sound of a trumpet (σάλπιγγος ἤχῳ)

See Exodus 19:16, Exodus 19:19; Exodus 20:18. Ηχος a noise, almost entirely in Luke and Acts. See Luke 4:37; Acts 2:2; comp. lxx, 1 Samuel 14:19. Of the roar of the waves, Luke 21:25; comp. lxx, Psalm 64:7; Psalm 76:17. A rumor or report, see on Luke 4:37, and comp. lxx, 1 Samuel 4:16; Psalm 9:6. It does not occur in the O.T. narrative of the giving of the law, where we have φωνή voice; see lxx, Exodus 19:13, Exodus 19:16, Exodus 19:19; Exodus 20:18. For φωνή σάλπιγγος voice of a trumpet in N.T., see Revelation 1:10; Revelation 4:1; Revelation 8:13. Σάλπιγξ is a war-trumpet.

Voice of words (φωνῇ ῥημάτων)

See Exodus 19:19; Deuteronomy 4:12; Deuteronomy 5:22, Deuteronomy 5:24, Deuteronomy 5:26.

Entreated (παρῃτήσαντο)

See on 1 Timothy 4:7.

Be spoken to them any more (προστεθῆναι αὐτοῖς)

Lit. be added. See on Luke 3:19; see on Luke 20:11; see on Acts 12:3. To them refers to the hearers, not to the things heard. Rend. "that no word more should be spoken unto them." Comp. Exodus 20:19; Deuteronomy 5:25; Deuteronomy 18:16.

That which was commanded (τὸ διαστελλόμενον)

See on Mark 7:36; see on Acts 15:24.

Touch (θίγῃ)

Elsewhere in N.T. only Hebrews 11:28 and Colossians 2:21. lxx only Exodus 19:12. It implies a touching or grasping which affects the object (comp. Hebrews 12:18 on ψηλαφᾶν). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891, 899. So here, the touch of the mountain was profanation.

Shall be stoned (λιθοβολήσεται)

Found in Matthew, Luke, and Acts. In lxx see Exodus 19:13. Comp. ἐλιθάσθησαν, Hebrews 11:37. The correct text omits or thrust through with a dart.

The sight (τὸ φανταζόμενον)

N.T.o. lxx, Wisd. 6:16; Sir. 31:5. Rend. "the appearance": that which was made to appear.

I exceedingly fear and quake (ἐκφοβός εἰμι καὶ ἔντρομος)

Lit. I am frightened away (or out) and trembling. Ἑκφοβός only here and Mark 9:6. Comp. lxx, Deuteronomy 9:19. Ἔντρομος, only Acts 7:32; Acts 16:29. Rare in lxx.

The heavenly Jerusalem

See on Galatians 4:26. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf. i.:128:

"Quivi e la sua cittade, e l'alto seggio."

Comp. Psalm 2:6; Psalm 48:2, Psalm 48:3; Psalm 50:2; Psalm 78:68; Psalm 110:2; Isaiah 18:7; Joel 2:32; Micah 4:1, Micah 4:2; Amos 1:2.

To an innumerable company of angels (μυριάσιν ἀγγέλων)

On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ. Accordingly μυριάσιν to myriads or tens of thousands stands by itself, and πανηγύρει festal assembly goes with ἀγγέλων angels. Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. "to an innumerable multitude," placing a comma after μυριάσιν, and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7, 1 Samuel 18:8; Psalm 90:7; Sol 5:10; Daniel 7:10; Daniel 11:12; Sir. 47:6; 2 Macc. 8:20; Jde 1:14. Χιλιάδες thousands is used in the same way. See Isaiah 70:22; Daniel 7:10.

To the general assembly (πανηγύρει)

Const. with ἀγγέλων of angels, with comma after angels. Rend. "to a festal assembly of angels." This and the next clause show what the myriads consist of, - a host of angels and redeemed men. Πανήγυρις, N.T.o , is a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν to celebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3).

And church of the first-born which are written in heaven (καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς)

This forms a distinct clause; "and to the church," etc. For ἐκκλησία assembly or church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The "myriads" embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-born is applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15, Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, "the first-born of all creation," "the first-born from the dead," as sharing his sonship and heirship. See Romans 8:14-17, Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright (πρωτοτοκία), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase "church of the first-born" includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought.

Which are written in heaven (ἀπογεγραμμένων ἐν οὐρανοῖς)

Ἁπογράφειν, only here and Luke 2:1, Luke 2:3, Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή an enrollment. See on Luke 2:1, Luke 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philippians 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalm 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20.

To God the judge of all (κριτῇ θεῷ πάντων)

Rend. "a judge who is God of all." Comp. Daniel 7:9 ff. God of all his first-born, of those whom he chastens, of all who are in filial relations with him under both covenants, and who, therefore, need not fear to draw near to him as judge.

Spirits of just men made perfect (πνεύμασι δικαίων)

The departed spirits of the righteous of both dispensations, who have completed their course after having undergone their earthly discipline. Notice again the idea of τελείωσις, not attained under the old covenant, but only through the work of Christ, the benefits of which the disembodied saints of the O.T. share with departed Christian believers. Comp. Hebrews 11:40.

The mediator of the new covenant (διαθήκης νέας μεσίτῃ)

See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6 ff. For the new covenant, rend. a new covenant. Νέα new, only here applied to the covenant in N.T. The word elsewhere is καινή. For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός, in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized.

Blood of sprinkling (αἵματι ῥαντισμοῦ)

Ῥαντισμός sprinkling only here and 1 Peter 1:2, see note. The phrase blood of sprinkling N.T.o. olxx, where we find ὕδωρ ῥαντισμοῦ water of sprinkling, Numbers 19:9, Numbers 19:13, Numbers 19:20, Numbers 19:21. For the verb ῥαντίζειν to sprinkle, see on Hebrews 9:13. The mention of blood naturally follows that of a covenant, since no covenant is ratified without blood (Hebrews 9:16). The phrase is sufficiently explained by Hebrews 9:16-22.

Speaketh better things (κρεῖττον λαλοῦντι)

For "better things" rend. "better." The blood is personified, and its voice is contrasted with that of Abel, whose blood cried from the ground for vengeance upon his murderer (Genesis 4:10). The voice of Christ's blood calls for mercy and forgiveness.

Than that of Abel (παρὰ τὸν Ἄβελ)

Rend. "than Abel." Comp. Hebrews 11:4, where Abel himself speaks.

See - refuse (βλέπετε - παραιτήσησθε)

For βλέπετε see see on Hebrews 3:12. For παραιτήσησθε refuse, see on 1 Timothy 4:7.

Him that speaketh (τὸν λαλοῦντα)

Through his blood. Rend. "that is speaking," the participle denoting something that is going on.

They (ἐκεῖνοι)

The people of the Exodus. See Hebrews 4:2. The words from for if they to the end of the verse are parenthetical.

That spake on earth (ἐπὶ γῆς τὸν χρηματίζοντα)

For spake rend. warned, and see on Hebrews 8:5. Ἑπὶ upon earth should not be construed with refused nor warned, but with the whole clause. "If on earth they escaped not, refusing him that warned."

If we turn away (ἀποστρεφομενοι)

Lit. turning away. The present participle, possibly with reference to the relapse into Judaism as already in progress.

From him that speaketh from heaven (τὸν ἀπ' οὐρανῶν)

Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ' οὐρ. appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26.

Whose voice (οὗ ἡ φωνὴ)

Connect, after the parenthesis, with speaketh better, etc., Hebrews 12:24.

Shook (ἐσάλευσεν)

See on Luke 21:26, and comp. σάλος tossing or swell of the sea, Luke 21:25. See Judges 5:4; Psalm 113:7.

He hath promised (ἐπήγγελται)

See Haggai 2:6. The quotation is adapted from lxx, which reads: "Yet once will I shake the heaven and the earth and the sea and the dry land." The Hebrew for "yet once" reads "yet a little while." In Haggai's prophecy, he comforts the people for their sorrow that the second temple is so inferior to the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory of the latter house shall exceed that of the former. The discipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the material shaking at Sinai. The shaking predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, Hebrews 12:28; comp Hebrews 1:8, and see Zechariah 14.

This word "yet once more" (τὸ δέ Ἔτι ἅπαξ)

Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1.

Signifieth (δηλοῖ)

From δῆλος manifest, evident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations.

The removing (τὴν μετάθεσιν)

See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31.

As of things that are made (ὡς πεποιημένων)

Made indeed by God, who also makes the new heaven and the new earth (Isaiah 65:17; Isaiah 66:22), but made to pass away.

That the things which cannot be shaken may remain (ἵνα μείνῃ τὰ μὴ σαλευόμενα)

Whether we consider the things which are shaken, the old heavens and earth which pass away, or the new heaven and earth which cannot be shaken, both are πεποιημένα made by God. The writer perceives this, and therefore adds to as of things that are made a clause stating that they were made (by God himself) to pass away. Accordingly, ἵνα in order that is to be connected with πεποιημένων, after which the comma should be removed. Rend. "the removal of things made in order that they might await the things which are not shaken." Μένειν is used in this sense, await, Acts 20:5, Acts 20:23, and often in Class.

Receiving a kingdom (βασιλείαν παραλαμβάνοντες)

The participle gives no note of time, but simply indicates the fact that Christians as such receive. The compounded preposition παρὰ adds to the idea of receiving that of transmission or communication. They receive from God. See Daniel 7:18. Βασιλεία in the sense of the kingdom of Christ, in this epistle only here and Hebrews 1:8 (citn.). See on Matthew 3:2; see on Luke 6:20.

Let us have grace (ἔχωμεν χάριν)

For grace rend. thankfulness. See Luke 17:9; 1 Timothy 1:12; 2 Timothy 1:3. Comp. Psalm 50:23.

Acceptably (εὐαρέστως)

N.T.o, olxx. Ἑυαρεστεῖν to be well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasing, see on Titus 2:9.

With reverence (μετὰ εὐλαβίας)

Rend. "with pious care." Reverence is translated from T. R. αἰδοῦς (see on 1 Timothy 2:9). See on Hebrews 5:7; see on Hebrews 11:7.

Fear (δέους)

N.T.o. See 2 Macc. 3:17, 30; 12:22; 13:16; 15:23. Its fundamental idea is timid apprehension of danger; while φόβος is the terror which seizes one when the danger appears. Schmidt (Synon. 139, 10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart beat quickly at every rustle of a leaf. This is δέος. When the voice and tread of a wild beast are distinctly heard close at hand, the δέος becomes φόβος. The phrase "with pious care and fear" is not explanatory of acceptably. These are to accompany (μετὰ) acceptable service. They do not imply a cringing or slavish feeling, but grow out of the warning in Hebrews 12:25, which runs through the two following verses, and implies that the catastrophe of Hebrews 12:27 will be final, leaving no more opportunity to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism.

For our God is a consuming fire (καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον)

See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.o, a few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν to expend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁ θεὸς ἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, Hebrews 1:2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges.

Let brotherly love continue (φιλαδελφία μενέτω)

Φιλαδελφία in Paul, Romans 12:10; 1 Thessalonians 4:9. As a proper name, Revelation 1:11; Revelation 3:7. It is not necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. Hebrews 3:13; Hebrews 6:10; Hebrews 10:24; Hebrews 12:12-15.

Be not forgetful to entertain strangers (τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε)

Lit. be not forgetful of hospitality. Φιλοξενία only here and Romans 12:13. olxx. Φιλόξενος hospitable, 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. Romans 12:13; 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9, and see Clem. Rom. Ad Corinth. x., xi., xii. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O.T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called ξένιος, the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city" (De Off. ii.18).

Have entertained angels unawares (ἔλαθόν τινες ξεσίσαντες ἀγγέλους)

The Greek idiom is, "were not apparent as entertaining angels." The verb ἔλαθον were concealed represents the adverb unawares. For similar instances see Mark 14:8; Acts 12:16; Aristoph. Wasps, 517; Hdt. i. 44; Hom. Il. xiii. 273. Ξενίζειν to receive as a guest, mostly in Acts. In lxx only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So 1 Peter 4:4, 1 Peter 4:12; comp. 2 Ep. of Clem. of Rome (so called), xvii.: To be a stranger or to be strange, once in N.T., Acts 17:20. Ξενισμός amazement, perplexity, not in N.T. lxx, Proverbs 15:17. Comp. Ignatius, Ephesians 19.The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. Od. i. 96 ff.; iii.-329-370; xvii. 485. Comp. also the beautiful story of Baucis and Philemon as related by Ovid (Metam. viii. 626-724). The thought appears in our Lord's words, Matthew 25:34-46.

Them that are in bonds (τῶν δεσμίων)

See on Hebrews 10:34.

As bound with them (ὡς συνδεδεμένοι)

N.T.o. As if you were fellow-prisoners. Comp. 1 Corinthians 12:14-26; 2 Corinthians 11:29. Public intercession for prisoners has formed a part of the service of the church from the earliest times. See the prayer at the close of Clem. Rom Ad 1 Corinthians 59.It also occurs in the daily morning service of the synagogue.

Which suffer adversity (κακουχουμένων)

Rend. are evil entreated. See on Hebrews 11:37.

As being yourselves also in the body (ὡς καὶ αὐτοὶ ὄντες ἐν σώματι)

As subject like them to bodily sufferings. Not in the body - the church, which would require the article. The expression ἐν σώματι in the sense of being still alive, only in 2 Corinthians 12:2.

Marriage is honorable in all (τίμιος ὁ γάμος ἐν πᾶσιν)

Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorable or held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. "let marriage be had in honor." The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for; "for whoremongers," etc. Ἑν πᾶσιν in all respects," as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philippians 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν in all things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6.

God will judge (κρινεῖ ὁ θεός)

Note the emphatic position of ὁ θεός. He will judge and condemn infractions of the marriage-bond, however social sentiment may condone them.

Let your conversation be without covetousness (ἀφιλάργυρος ὁ τρόπος)

Τρόπος originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N.T.o. Elsewhere often in the phrase ὅν τρόπον or καθ' ὅν τρόπον in or according to the way in which. See Matthew 23:37; Luke 13:34; Acts 1:11; Acts 15:11; Acts 27:25. The meaning here is character or moral disposition. Ἁφιλάργυρος without covetousness, only here and 1 Timothy 3:3, see note.

Be content with such things as ye have (ἀρκούμενοι τοῖς παροῦσιν)

Lit. being contented with the things which are at hand. For ἀρκεῖν to suffice, see Luke 3:14; John 6:7; 1 Timothy 6:8. On the compounds αὐτάρκης self-sufficient and αὐτάρκεια self-sufficiency, see on 2 Corinthians 9:8; see on Philippians 4:11.

For he hath said (αὐτὸς γὰρ εἴρηκεν)

Rend. for "he himself." God himself. For εἴρηκεν hath said, see Hebrews 1:13; Hebrews 4:3, Hebrews 4:4; Hebrews 10:9.

I will never leave nor forsake thee (οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλίπω)

Comp. Genesis 28:15; Joshua 1:5; Deuteronomy 31:6. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For "never," rend. "by no means" or "in no wise." Ἀνῶ from ἀνίημι. In Acts 16:26; Acts 27:40, to loosen: Ephesians 6:9, to give up or forbear. Somewhat in this last sense here: "I will in no wise give thee up, or let thee go." I will not relax my hold on thee. For ἐγκαταλίπω forsake, see on 2 Timothy 4:10.

So that we may boldly say (ὥστε θαρροῦντας ἡμᾶς λέγειν)

Lit. so that, being of good courage, we say. Θαρρεῖν to be confident or bold, only here in Hebrews. Elsewhere only in Paul. The kindred form θαρσεῖν is used in N.T. only in the imperative θάρσει or θαρσεῖτε take courage. See Matthew 9:2; Mark 6:50; John 16:33; Acts 23:11.

The Lord is my helper, etc.

From lxx, Psalm 107:6 with slight alteration. Here, what shall man do unto me is an independent clause. lxx inserts and: "my helper and I will not fear," and connects the last clause with "fear": "I will not fear what man will do."

Remember them which have the rule over you (μνημονεύετε τῶν ἡγουμένων ὑμῶν)

Remember, with a view to observing their admonitions. For τῶν ἡγουμένων those who lead or rule, see on 1 Thessalonians 5:13. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for church functionaries, has both ἡγούμενοι and προηγούμενοι (see Ad Corinth. i, xxi). Comp. Acts 15:22. In lxx frequently, of various forms of authority, and in later Greek of bishops and abbots. For "which have the rule," rend. "which had," etc.

Who have spoken (οἵτινες ἐλάλησαν)

Rend. "spake," and comp. Hebrews 2:3, Hebrews 2:4.

Follow (μιμεῖσθε)

Rend. "imitate." See on Hebrews 6:12.

Considering (ἀναθεωροῦντες)

Only here and Acts 17:23, see note. The compound verb means to observe attentively. The simple verb θεωρεῖν implies a spiritual or mental interest in the object. See on John 1:18.

The end of their conversation (τὴν ἔκβασιν τῆς ἀναστροφῆς)

Ἔκβασις only here and 1 Corinthians 10:13 (note). It means outcome or issue. See Wisd. 8:8. In 1 Corinthians 10:13, way out. Comp. Wisd. 2:17. Ἁναστροφή is life in intercourse with men. See on 1 Peter 1:15. Conversation, in the older sense of that word, is a good rendering, as it is also a nearly literal rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of martyrdom. What, now, was the subject of these teachers' faith which is commended to imitation? It is stated in the next verse.

Jesus Christ the same (Ἱησοῦς Χριστὸς ὁ αὐτός)

The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is: "Jesus Christ is the same," etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is The Christ - the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. Hebrews 10:29). Hence the writer says, "hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - Christ. Rend. therefore "Jesus is Christ." Observe that our writer rarely uses the formula Jesus Christ. In Hebrews 10:10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see Hebrews 10:5, Hebrews 10:9), and in Hebrews 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse.

Be not carried about (μὴ παραφέρεσθε)

A.V. follows T.R. περιφέρεσθε. Rend. "carried away." The present tense indicates a present and active danger.

With divers and strange doctrines (διδαχαῖς ποικίλαις καὶ ξέναις)

For "doctrines" rend. "teachings." These teachings represent various phases of one radical error - the denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp. Galatians 1:6-9. For ποικίλαις see on 2 Timothy 3:16.

That the heart be established (βεβαιοῦσθαι τὴν καρδίαν)

There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, "it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith": Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22.

With grace, not with meats (χάριτι οὐ βρώμασιν)

The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4.

Which have not profited them that have been occupied therein (ἐν οἶς οὐκ ὠφελήθησαν οἱ περιπατοῦντες)

Lit. in the which they who walked were not profited. Περιπατεῖν to walk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7; Colossians 4:5.

Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal.

We have an altar (ἔχομεν θυσιαστήριον)

It is a mistake to try to find in the Christian economy some specific object answering to altar - either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God, - sacrifice, atonement, pardon and acceptance, salvation, - are gathered up and generally represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is illustrated by Ignatius: "If one be not within the altar (ἐντὸς τοῦ θυσιαστηρίου the sacred precinct), he lacketh the bread of God.... Whosoever, therefore, cometh not to the congregation (ἐπὶ τὸ αὐτὸ), he doth thereby show his pride, and hath separated himself," Eph. v. Ignatius here uses the word, not of a literal altar, but of the church. Comp. Trall. vii. Again: "Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ," Magn. vii.

Of which - to eat (εξ οὗ - φαγεῖν)

The foundation of the figure is the sacrifice of the peace or thank-offering, in which the worshippers partook of the sacrifice. See Leviticus 7:29-35; Deuteronomy 12:6; Deuteronomy 27:7. The peace-offerings were either public or private. The two lambs offered every year at Pentecost (Leviticus 23:19) were a public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace-offerings, after the priests had received their share, were eaten by the offerers themselves. Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes celebrated is illustrated in 1 Kings 8:63. In private peace-offerings, the breast of the victim belonged to the Lord, who gave it to the priests (Leviticus 7:30), and the right shoulder was given directly to the priests by Israel (Leviticus 7:32). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or the worshippers and their invited guests, among whom were specially included the poor and the Levites.

Right (ἐξουσίαν)

See on John 1:12.

Which serve the tabernacle (οἱ τῇ σκηνῇ λατρεύοντες)

This does not mean the priests only, but the worshippers also. Σκηνή tabernacle is used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large (we) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any other than a figurative sense, would be inappropriate. Moreover, λατρεύειν to serve is used throughout the N.T., with the single exception of Hebrews 8:5, of the service of the worshipper and not of the priest.

The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Leviticus 16, and comp. Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city.

Beasts (ζώων)

Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings. Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animal is not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation. See on Revelation 1:16; see on Revelation 4:6.

Without the camp (ἔξω τῆς παρεμβολῆς)

Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus 29:14; at the sin-offering for the priest, Leviticus 4:11, Leviticus 4:12; and at the sin-offering for the congregation, Leviticus 4:21. For παρεμβολή camp, see on Acts 21:34.

That he might sanctify the people (ἵνα ἁγιάσῃ τὸν λαόν)

Ἁγιάζειν to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation (ἔθνος ἅγιον), a people "prepared for the Lord" (Luke 1:17); a true Israel of God. Ὁ λαός the people, or λαός my people, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25.

With his own blood (διὰ τοῦ ἰδίου αἵματος)

In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12, Hebrews 9:28.

Suffered (ἔπαθεν)

Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has παθήματα τοῦ Χριστοῦ sufferings of Christ, 2 Corinthians 1:5; Philippians 3:10 (αὐτοῦ).

Without the gate (ἔξω τῆς πύλης)

Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city.

Bearing his reproach (τὸν ὀνειδισμὸν αὐτοῦ φέροντες)

The reproach of exclusion from the Jewish commonwealth.

For here have we no continuing city (οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν)

Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here.

One to come (τὴν μέλλουσαν)

Rend. "that which is to come." The heavenly Jerusalem. Comp. Hebrews 11:10, Hebrews 11:13-16.

The course of thought in Hebrews 13:9-14 is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace.

Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar.

The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale.

By him therefore (δἰ αὐτοῦ)

Rend. "through him." Omit therefore. A.V. follows T.R. οὖν. Through Jesus, and not through the Jewish ritual.

Let us offer (ἀναφέρωμεν)

Lit. bring up the offering to the altar. See James 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1 Peter 2:5.

The sacrifice of praise (θυσίαν αἰνέσεως)

The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3, Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalm 50:14, Psalm 50:23; Psalm 106:22; Psalm 115:8. Ἄινεσις praise, N.T.o. Often in lxx, oClass. For "the sacrifice" rend. "a sacrifice." The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, "in the future time all sacrifices shall cease; but praises shall not cease." Philo says: "They offer the best sacrifice who glorify with hymns the savior and benefactor, God."

That is the fruit of our lips (τουτέστιν καρπὸν χειλέων)

Omit our. From lxx of Hosea 14:3, where the Hebrew reads, "we will account our lips as calves" (offered in sacrifice). Comp. Isaiah 57:19.

Giving thanks to his name (ὁμολογούντων τῷ ὀνόματι αὐτοῦ)

The phrase N.T.o , olxx. Rend. "of lips which make confession to his name."

But to do good and to communicate forget (τῆς δὲ εὐποιΐ̀ας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε)

Lit. but be not forgetful of doing good and communicating. Ἑυποιΐ̀α beneficence, N.T.o, olxx, oClass. For κοινωνία communication, of alms, etc., see on Luke 5:10; see on Acts 2:42. See also Romans 15:26; 2 Corinthians 8:4; 2 Corinthians 9:13. Comp. the verb κοινωνεῖν to impart, Romans 12:13; Romans 15:27; Philippians 4:15.