Hebrews 10:32-39

IIIA speedy entrance into blessedness awaits those who endure to the end; of which the readers inspire a hope by the steadfastness which they have already evinced

Hebrews 10:32-39

32But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight [struggle] of afflictions; 33Partly, whilst ye were made a gazing-stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used [that so walked]. 34For ye had compassion of me in my bonds [sympathized with those in bonds, τοῖς δεσμίοις]16 and took joyfully the spoiling of your goods, knowing in yourselves that [that for yourselves]17 ye have in heaven a better and an enduring substance. 35Cast not away therefore your confidence, which hath great recompense of reward. 36For ye have need of patience [steadfastness, ὑπομονῆς], that, after ye have done [or, by doing=ye may do—and] the will of God, ye might 37[may] receive the promise. For yet a little while [a very little], and he that shall come [he that cometh, ὁ ἐρχόμενος] will come, and will not tarry. 38Now the just [But my just one]18 shall live by faith, but if any man [and if he] draw back, my soul shall have [hath] no pleasure in him. 39But we are not of them who draw back unto perdition; but of them that believe to the saving [procuring, preserving] of the soul [of life].

[Hebrews 10:32.—ἀναμιμνήσκεσθε, Be calling, or, keep calling to remembrance, as a habit; so Pres. tense; not Aor. ἀναμνήσθητε, call to remembrance, as a simple act.—ἄθλησιν, struggle, contest, requiring exertion; not μάχην, fight, battle.—παθημάτων, sufferings, not afflictions (θλίψεων) as in next verse.

Hebrews 10:33.—τοῦτο μέν, on the one hand (lit., as to this indeed):—θεατριζόμενοι, Pres. Part, being habitually made a spectacle, γενηθέντες, Aor. being made, or becoming, as a single fact.—τῶν οὕτως , of them who so walk, i. e., in reproaches and afflictions.,

Hebrews 10:34.—τοῖς δεσμίοις συνεπαθήσατε, ye sympathized with the prisoners.—γινωσ. ἔχειν ἑαυτοῖς, knowing that ye have for yourselves; not, as E. V., knowing in yourselves.

Hebrews 10:35.—ἥτις, characteristic, as one which hath=because it hath.

Hebrews 10:36.—ὑπομονῆς, of patient endurance.—ἵνα τὸ θελ. τοῦ θεοῦ ποιήσαντες κομίσησθε E. V. (In order) that after ye have done the will of God, ye may receive the promises. So Moll substantially, “after fulfilment of the will of God, ye may receive,” etc. Alford: “that ye may do the will of God and receive=that doing the will of God, ye may receive.” De Wette: durch Erfullung, by fulfilment of, by doing the will, etc. The sentence will equally well bear either of the three constructions: 1. “that, after doing the will, ye may receive;” 2. that, doing the will, ye may receive=ye may do the will and receive; 3. “that doing the will ye may receive=that, by doing the will, ye may receive.” Either, too, here makes perfectly good sense. For although Alford’s rendering, “ye may do and receive,” is entirely admissible, and may be the right one, vet his reason for rejecting the first, is scarcely decisive, viz. “No endurance, or patience would be wanted, when they had done the will of God, to receive the promise.” True, but endurance or patience would be wanted to bring about that state of things in which they, after having done the will of God, might receive the promise. For such, is the character of the sentence that the endurance might have reference exclusively to the participal clause, or to the finite verb, or to both together, and nothing but the connection could determine which.

Hebrews 10:37.—μικρὸν ὅσον, ὅσον, more emphatic than “a little,” as E. V.; “a little, a very little”—the repeated ὅσον being a sort of double diminutive, “aliquantillum.”—ὁ ἐρχόμενος, he that cometh; not, as E. V., he that shall come; nor, as often rendered in the gospels, he that should come.

Hebrews 10:38.—ὁ δὲ δίκαιός μου, but my righteous one (μου here being guaranteed by the best authorities).—καὶ έὰν ὑπυσυείληται, and if he shall have shrunk back, timidly drawn back (lit. ὑποστέλλεσθαι, lower sail, take in sail, then, shrink back from danger, as often in the classics). Eng. ver. supplies (with many) τις, if any man, contrary to the spirit of the passage, although, if the exigencies of the connection required it, it would be quite defensible grammatically. τὶς (with Middleton and Scholefield) is, I think, to be supplied at John 8:44, with λάλῃ, although the commentators generally decline to receive it. Here the reference of ὑποστείληται to the δίκαιος, is only one more among many passages of like import in this Epistle.

Hebrews 10:39.—οὐκ ἐσμὲν ὑποστολῆς, we do not belong to back-sliding.—εἰς περιποίησιν ψυχῆς, for, or unto the procuring, gaining, preserving of the soul—or of our life in the sense, of Matthew 10:39, he that findeth his life (τὴν ψυχήν) shall lose it. And so better, I think, with Moll, Do Wette, etc., than soul, with Luther, Stier, Alford, etc.—K.].

EXEGETICAL AND CRITICAL

Hebrews 10:32. But calling to mind, etc.—Ἀναμνησθῆναι is usually constructed with the Acc. of the remembered object, the simple μνησθῆναι with the Gen. φωτισθέντες, enlightened, denotes conversion to Christianity as a translation from the power of darkness into the realm of light, so that the truth has found recognition and efficient action in the soul, and Christ is not merely believed in and praised as the Light of the world, but shines in the soul, as the Sun of Righteousness,—Excellently Chrys., in regard to the conflict of suffering; οὐκ εἶπε πειρασμοὺς (“he does not say temptations, but struggle, a term of high eulogy”).—The οὖτως is by some referred to walking in ‘steadfastness’, by most to walking in ‘affliction.’ The latter only is admissible, in the subordination of the two clauses, τοῦτο μέν—τοῦτο δέ to ὑπομείνατε, as exhibiting the different modes of their manifested ‘endurance.’ The οὕτως in the second division can only refer to the characteristic mentioned in the preceding. The τοῦτο μέν—τοῦτο δέ, found in the New Testament only here, is thoroughly classic.

Hebrews 10:36. After fulfilling the will of God.—Beng. erroneously refers the Aor. Part, ποιήσαντες to the previously mentioned Christian acts of the readers immediately after their conversion. [Grammatically considered, the passage might bear this, although I think the Perf. Part, would then be more natural. At all events, the ποιήσαντες undoubtedly refers to acts hereafter to be done under the influence of the ὑπομονή. But even then, whether the better rendering is, “after doing,” or “by doing,” or by two co-ordinate verbs, “may do and receive,” is doubtful. Substantially, they would here amount to the same thing; though in other cases of like construction, the difference might be important. But then the context would generally decide the right construction.—K.]. The will of God is here not as Hebrews 10:7 ff. God’s purpose and counsel of redemption, whose fulfilment became the great end of the life of Christ, but the will of God, as required to be fulfilled by the Saints, not, however, in its most general character, as a simple rule of life (Thol., and others); nor as restricted to the sanctification which is effected through the sacrifice of the Son (Bl.); but in special reference to steadfast endurance unto the end (Theophyl., Lün., Del.).

The promise (ἐπαγγελία) is here, as in several other places, the substance of the promise, the thing promised.

Hebrews 10:37. For yet a little—how little time, etc.—The words μικρὸν ὄσον ὄσον=a little, how very, very little! which form one of the very few instances in which the superlative is expressed in Greek by repetition, are probably taken from Isaiah 26:20; and in their connection with ἔτι are in our passage, like ἔτι μικρόν, John 14:19, better regarded as an independent Subst. clause than as an Acc. of determinate time employed to introduce the freely cited passage, Habakkuk 2:3-4. The original text runs: “If it delays (viz., the vision) wait for it; it comes, it comes, it will not linger.” The subject is the overthrow of the Chaldean world-dominion by the judgment of Jehovah. The Sept. itself suggests the turn of the passage, so as to apply it to a person by the rendering ὅτι ἐρχόμενος ἥξει, which our author makes still more concrete by adding the def. article. The original then adds: “Lo! his soul is puffed up, is not upright within him (the Chaldean);” the Sept., on the contrary; “If he timidly draws back, my soul hath no pleasure in him” (Υποστέλλειν, used originally of lowering the sail, then of timidly shrinking back). On this follows the clause: “But the righteous will live, ἐκ πίστεώς μου,” (Cod. Vat.); or, “But my righteous one will live,” ἐκ πίστεως (Cod. Alex.). Grot, supplies τὶς, De W. ἄνθρωπος. Calvin carries the fact that the passage aims not to be a direct and proper citation, but simply a free application of the original, to the extent of putting the concluding clause into the mouth of the author, and understanding by ἡ ψυχή μου the soul, not of God, or (as Œc.) of Christ, but of the author. With ἐσμέν Grot., Carpz., and others supply τέκνα or υἱοί. It is better taken in the strictly classical Gr. construction of a Gen. of belonging. The allusion to ζήσεται, and the contrasted ἀπώλεια shows that περιποίησις ψυχῆς is not, with Luth., Calv., etc., to be taken of the soul; while still we are not, with Ebr., to refer it to temporal bodily life in escaping from the impending destruction of Jerusalem, but, of eternal life, corresponding to the expression, 1 Thessalonians 5:9, εἰς περιποίησιν σωτηρίας.

DOCTRINAL AND ETHICAL

1. A second inducement to follow the admonitions of Hebrews 10:19-25 lies in the encouraging remembrance of the steadfastness evinced under previous sufferings; a steadfastness which is still to be maintained in faith, and which is accompanied by great promises that will be perfectly fulfilled at the re-appearing of Jesus Christ.

2. Conversion to Christ, inasmuch as it introduces into the soul the true light of life, gives, indeed, to the believer, through the beams of this gracious luminary, the certainty of reconciliation, and, along with the acknowledgment of the truth, at the same time, an experience of salvation; whence come at once quiet to the heart, repose to the conscience, and peace to the soul. But as even the converted man still remains in the world, there arises, ere long, a great and perpetually recurring struggle amid sufferings. By insults and afflictions, endured partly in their own persons, and partly by sympathy with those companions in faith who pursue their Christian walk amidst like circumstances of suffering, the children of God are made a spectacle of derision to the world.

3. In the case of apostasy the sacrifices already offered would have been offered in vain; and the sufferings hitherto endured, would have been endured to no purpose. He, on the contrary, who remains steadfast in the appointed conflict of suffering, not merely receives an experimental testimony of the power of faith, but also acquires thereby courage and strength, and the invigoration of hope, and final victory.

4. The assurance of imperishable and inalienable possessions, not only aids us in relation to the loss of our earthly goods, but renders believers even joyful sufferers under acts of violence, and willing sharers in the sufferings of the oppressed. For suffering for the name of Jesus, and on account of a conscience that owes allegiance to God, is an honor and a favor (Acts 5:41; 1 Peter 2:20).

5. The recompense of reward comes as certainly as the Lord Himself, who is already on the way. But as the securing of life is certain to those who persevere in the faith, equally certain is the destruction of those who timidly draw back. Faith thus, in its abiding confidence in the Lord, is the essential condition of the attainment of salvation, of which the coming of the Lord is the essential means. But believers are strengthened in their conflict of suffering, and in their waiting for the fulfilment of the promises of God, particularly by the assurance and clear view, that the period of waiting for the dawning of glory is a vanishing span of time.

HOMILETICAL AND PRACTICAL

The aid and comfort derived from the remembrance of conflicts and suffering that in former times have been victoriously endured in faith.—To begin in faith, but not to endure, leads to useless sacrifices, vain hopes, and fruitless sufferings.—The attainment of the promised blessings must be preceded by the fulfilment of the Divine will: but this cannot take place without a living faith, that proves itself in suffering.—The proving of one’s faith in one’s own and in others’ sufferings.—A manifold struggle of sufferings is allotted to Christians in this world; but along with this, a great promise, and a rich reward.—How the loss of earthly goods is borne, and replaced by more exalted and permanent possessions in heaven.—Why life is not gained without faith.

Starke:—Christians are God’s combatants, and must be in perpetual conflict; hence, they also expect the wreath of honor which the heavenly calling holds out to them.—What is to comfort us in all trouble and persecution? The hope of eternal blessedness in heaven.—Trouble and persecution are badges of the Christian; where they do not bear these in themselves, there is something wanting in their Christianity (2 Timothy 3:12).—Christians are under obligation not merely to sympathize with the wretched, but, as far as possible, to help them.—Observe the characteristic of the kingdom, and of the members of the kingdom of Christ; which is to do good and to suffer evil. It is wonderful, but salutary; it must serve for great good (Psalms 109:5).—In disease, pain, and suffering, confidence in our gracious God is better than all medicines; it is a tried means, and must bring aid.—Mark it, soul! it is not enough to have well begun the struggle; thou must also complete it, and arm thyself accordingly with patience. For he who falters, in him the Lord hath no pleasure; nay, he draws back to his condemnation.—A Christian must not by impatience make his cross heavier than it is, but in quiet and hope will be his strength, Jeremiah 30:15.—The suffering of the present time is brief and light, 2 Corinthians 4:17; Isaiah 54:7; Psalms 30:6; we must not, therefore, allow the time under the cross to seem to us long.—The faith that brings salvation is no dead thing, but a living essence, and productive of life, Galatians 2:20.—Ah! this should be our greatest care in the world, to save our soul, and all the more, that we are in imminent peril of losing it.

Rieger:—Who shall be the persons with whom we in our time hold and seek fellowship, is a point that must involve important consequences, reaching down to the day of Jesus Christ.—He who does the will of God, and awaits with patience the promise, has contentment on earth, and yonder, as the end of his faith, salvation.

Ahlfeld:—The righteous will live by faith. We consider: 1, the nature and quality of faith; 2, the righteous by faith; 3, the blessing of faith.

Heubner:—The longer we practice, the easier becomes the conflict.—There are secret trials, but also public sufferings; the latter are all the more bitter, inasmuch as they take place before the eyes of those who have no sympathy.—On moments hangs the blessedness of eternity.—The expectations of a faithful teacher are powerful stimulants; they inflame our zeal.

Hedinger:—Impatience destroys all the fruit of the Cross.

Footnotes: 

Hebrews 10:34; Hebrews 10:34.—Instead of the lect. rec. τοῖς δεσμοῖς μου, found in D***. E. K. L. (but recognized even by Este as an expanded gloss on the erroneous τοῖς δεσμοῖς of Orig. Exhort, ad mart., 44) we are to read τοῖς δεσμίοις after A. D*., whoso testimony is the more important, as B. and C. are here defective. Sin. however, has the lect. rec.

Hebrews 10:34; Hebrews 10:34.—Instead of the illy attested lect. rec. ἐν ἑαυτοῖς we are either with Sin. and many minusc. to read ἑαυτούς, or better, with D. E. K. L., ἑσυτοῖς: with this accords best also the circumstance that ἐν οὐρανοῖς is wanting in A. D*., 17, but on the contrary is found in D***. E. K. L.

Hebrews 10:38; Hebrews 10:38.—After δίκαιος we are with Sin. A. Vulg., etc., and the Cod. Alex, of the Sept. to retain μου. In D*., the two Syriac and other ancient versions and most MSS. of the Sept., it stands after πίστεως. The Rec., without reason, omits it entirely. The failure of this pron. in the Heb. text does not decide for the Gr. text.