---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 849 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/849/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 849. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/849/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 849. Hebrews · 24 of 27

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/849/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/849/#p-N

[¶0] 9. fathers ... which corrected us--rather as Greek, "We had the fathers of our flesh as correctors."

[¶1] subjection--See the punishment of insubordination, [De 21:18].

[¶2] Father of spirits--contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [Bengel]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also [He 12:10], "that we might be partakers of His holiness" ([2Pe 1:4]). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh ([Joh 3:6]). Jesus our pattern "learned obedience" experimentally by suffering ([He 5:8]).

[¶3] and live--and so, thereby live spiritually and eternally.

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

[¶5] for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek.

[¶6] after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [1Sa 3:13; Ep 6:4], and do not so much chasten as THINK they chasten" [Bengel].

[¶7] that we might be partakers of his holiness--becoming holy as He is holy ([Joh 15:2]). To become holy like God is tantamount to being educated for passing eternity with God ([He 12:14]; [2Pe 1:4]). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons.

[¶8] 11. joyous ... grievous--Greek, "matter of joy ... matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses.

[¶9] fruit of righteousness--righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields ([Php 1:11]). "Peaceable" (compare [Is 32:17]): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [Tholuck]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games.

[¶10] exercised thereby--as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious ([Ro 5:3]). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [Tertullian, Patience, 11]. Observe the "afterwards"; that is the time often when God works.

[¶11] 12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from [He 12:1].

[¶12] lift up--In [Is 35:3], from which Paul here quotes, it is, "Strengthen ye the weak hands." The hand is the symbol of one's strength. Alford translates, "Put straight again the relaxed hands." English Version expresses the sense well.

[¶13] feeble--literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, [He 12:12], ; the second, to others, [He 12:14], "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in [He 12:15], "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in [He 12:16], "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on [Tit 2:12], "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare [He 12:15]; [Is 35:4]).

[¶14] 13. Quoted from [Pr 4:26], Septuagint, "Make straight paths for thy feet."

[¶15] straight--that is, leading by a straight road to joy and grace ([He 12:1], 2, 15). Cease to "halt" between Judaism and Christianity [Bengel].

[¶16] paths--literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in ([Is 35:8]) [Alford].

[¶17] that which is lame--those "weak in the faith" ([Ro 14:1]), having still Judaizing prejudices.

[¶18] be turned out of the way--([Pr 4:27]); and, so missing the way, lose the prize of "the race" ([He 12:1]).

[¶19] rather he healed--Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.

[¶20] 14. follow peace with all men--with the brethren especially ([Ro 14:19]), that so the "lame" among them be not "turned out of the way" ([He 12:13]), and that no one of them "fail of the grace of God" ([He 12:15]).

[¶21] holiness--a distinct Greek word from God's "holiness" ([He 12:10]). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. ([Ga 1:10]).

[¶22] without which--Greek, "apart from which."

[¶23] no man shall see the Lord--no man as a son; in heavenly glory ([Re 22:3], ). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare [2Sa 14:24]). The Lord being pure and holy, none but the pure and holy shall see Him ([Mt 5:8]). Without holiness in them, they could not enjoy Him who is holiness itself ([Zec 14:20]). The connection of purity with seeing the Lord, appears in [1Jo 3:2], ; [Ep 5:5]. Contrast [He 12:16] (compare [1Th 4:3]). In [Mt 24:30]; [Re 1:7], it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in [Mt 5:8] they shall truly comprehend God [Tittmann]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare [Re 1:13], with [Re 1:7]; and [Mt 24:30]; [Ac 1:11]; 17:31]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [Augustine]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit."

[¶24] 15. lest any ... fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God ... trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [Chrysostom].

[¶25] root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to [De 29:18], "Lest there should be among you a root that beareth gall and wormwood" (compare [Ac 8:23]). Root of bitterness comprehends every person (compare [He 12:16]) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness.

[¶26] many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution ([Mt 13:26-30]) as to rooting out persons. No such danger can arise in rooting out bad principles.

[¶27] 16. fornicator--([He 13:4]; [1Co 10:8]).

[¶28] or profane--Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. [Ge 25:34] graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [Bengel].

[¶29] for one morsel--The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare [Ge 3:6]). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil ([Ge 49:4]; [1Ch 5:1]; [1Sa 13:12-14]); and, on the other hand, for good, Abraham and Phinehas ([Ge 12:1], &c.; [Ge 15:5], ; [Nu 25:6-15]).

[¶30] his birthright--Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare [He 12:23]): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.

[¶31] 17. afterwards--Greek, "even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," &c. [He 12:11], with the "afterward" here.

[¶32] when he would--when he wished to have. "He that will not when he may, when he will, shall have nay" ([Pr 1:24-30]; [Lu 13:34], ; ).

[¶33] he was rejected--not as to every blessing, but only that which would have followed the primogeniture.

[¶34] he found no place of repentance--The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it ([Mt 7:7]). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" ([Lu 18:27])! [Bengel]. Alford explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind," is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," [Mt 25:11], . Tears are no proof of real repentance ([1Sa 24:16], ; contrast [Psa 56:8]).

[¶35] it--the blessing, which was the real object of Esau, though ostensibly seeking "repentance."

[¶36] 18. For--The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. ([He 12:15], ).

[¶37] are not come--Greek, "have not come near to." Alluding to [De 4:11], "Ye came near and stood under the mountain; and the mountain burned with fire ... with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.

[¶38] the mount--The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from [He 12:22].

[¶39] that might be touched--palpable and material. Not that any save Moses was allowed to touch it ([Ex 19:12], ). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.

[¶40] 19. trumpet--to rouse attention, and herald God's approach ([Ex 19:16]).

[¶41] entreated that the word should not be spoken--literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" ([De 5:22]).

[¶42] 20. that which was commanded--"the interdict" [Tittmann]. A stern interdictory mandate is meant.

[¶43] And--rather, "Even if a beast (much more a man) touch," &c.

[¶44] or thrust through with a dart--omitted in the oldest manuscripts. The full interdict in [Ex 19:12], is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood.