--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 850 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/850/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 850. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/850/" --- # 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. ## 850. Hebrews · 25 of 27 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/850/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/850/#p-N [¶0] 21. the sight--the vision of God's majesty. [¶1] quake--Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare [Ac 20:35]; [2Ti 3:8]) this detail. We read in [De 9:19], Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah. [¶2] 22. are come--Greek, "have come near unto" (compare [De 4:11]). Not merely, ye shall come, but, ye have already come. [¶3] Mount Sion--antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, [Joh 12:15]; [1Pe 2:6]) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" ([Re 21:2-27]; compare [He 11:10]). [¶4] 22-23. to an innumerable company of angels, to the general assembly and church--The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels ([Job 1:6]; 38:7), "sons of God," are so their "equals" ([Lu 20:36]); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray ([Mt 6:10]). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare [De 33:2]; [Psa 68:17]; [Da 7:10]; Jude 14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" [Mt 25:31], . Messiah is pre-eminently "the First-born," or "First-begotten" ([He 1:6]), and all believers become so by adoption. Compare the type, [Nu 3:12], 45, 50; [1Pe 1:18]. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" ([Ex 4:22]; compare [Ex 13:2]), and a "kingdom of priests" to God ([Ex 19:6]), so believers ([Re 1:6]). [¶5] 24. new--not the usual term (kaine) applied to the Christian covenant ([He 9:15]), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith ([He 12:2]), and Himself perfected through sufferings and death, in His resurrection and ascension ([He 2:10]; ), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare [He 7:22]). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. [¶6] and to the blood of sprinkling--here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible ([1Pe 1:18], ). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, [He 9:7], [12, 25]; ). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" ([He 9:12]); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" ([He 9:14]). So in [He 10:29], the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in [He 13:12], ; also compare [He 10:19], with [He 10:21]. So in the Lord's Supper ([1Co 10:16]; [11:24-26]), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" ([He 13:20]). Once for all Christ sprinkled the blood peculiarly for us at His ascension ([He 9:12]). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth ([He 9:14]; ; [Is 52:15]). This sprinkling is analogous to the sprinkled blood of the Passover. Compare [Re 5:6], "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood ([He 9:18], ). [¶7] speaketh better things than that of Abel--namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare [He 11:4]; [Ge 4:4]. This accords with the whole tenor of the Epistle, and of this passage in particular ([He 12:18-22]), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare [He 9:1-10:39]. The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel. [¶8] 25. refuse not--through unbelief. [¶9] him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, [He 12:24]; so here God is represented as speaking to us ([He 1:1], ). His word now is the prelude of the last "shaking" of all things ([He 12:27]). The same word which is heard in the Gospel from heaven, will shake heaven and earth ([He 12:26]). [¶10] who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more ([He 12:19]), covered over refractory hearts, as their subsequent deeds showed ([He 3:16]). [¶11] that spake--revealing with oracular warnings His divine will: so the Greek. [¶12] if we turn away--Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." [¶13] him that speaketh from heaven--God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens" (Greek, [Mt 3:2]). In the giving of the law God spake on earth (namely, Mount Sinai) by angels ([He 2:2]; compare [He 1:2]). In [Ex 20:22], when God says, "I talked with you from heaven," this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai. [¶14] 26. then shook--when He gave the law on Sinai. [¶15] now--under the Gospel. [¶16] promised--The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. [¶17] Yet once more--Compare Notes, see on [Hag 2:6]; [Hag 2:21], 22, both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah. [¶18] 27. this word, Yet once more--So Paul, by the Spirit, sanctions the Septuagint rendering of [Hag 2:6], giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be "once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times" [Estius]. [¶19] those things that are shaken--the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. [¶20] as of things ... made--namely, of this present visible creation: compare [2Co 5:1]; [He 9:11], "made with hands ... of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" ([Is 66:22]). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle. [¶21] 28. receiving--as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. [¶22] let us have grace--"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness." [¶23] acceptably--Greek, "well-pleasingly." [¶24] reverence and godly fear--The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in [He 5:7]; see on [He 5:7]) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves. [¶25] 29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from [De 4:24]. [¶26] our God--in whom we hope, is also to be feared. He is love ([1Jo 4:8], ); yet there is another side of His character; God has wrath against sin ([He 10:27], ). ### Chapter 13 ### He 13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations [¶29] 1. brotherly love--a distinct special manifestation of "charity" or "love" ([2Pe 1:7]). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare [He 6:10]; [10:32-34]; , ). [¶30] continue--Charity will itself continue. See that it continue with you. [¶31] 3. Remember--in prayers and acts of kindness. [¶32] bound with them--by virtue of the unity of the members in the body under one Head, Christ ([1Co 12:26]). [¶33] suffer adversity--Greek, "are in evil state." [¶34] being yourselves also in the body--and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel]. [¶35] 4. is, &c.--Translate, "Let marriage be treated as honorable": as [He 13:5] also is an exhortation. [¶36] in all--"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" ([1Co 7:2]). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in [He 13:18]. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons. [¶37] the bed undefiled--Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled." [¶38] God will judge--Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now. [¶39] 5. conversation--"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature. [¶40] such things as ye have--literally, "present things" ([Php 4:11]). [¶41] I will never leave thee, nor forsake thee--A promise tantamount to this was given to Jacob ([Ge 28:15]), to Israel ([De 31:6], ), to Joshua ([Jos 1:5]), to Solomon ([1Ch 28:20]). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel]. [¶42] 6. may--rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" ([Psa 56:4], ; ). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?" 7. Remember--so as to imitate: not to invoke in prayer, as Rome teaches. [¶43] have the rule--rather, "who have had the rule over you": your spiritual leaders. [¶44] who--Greek, "the which": such persons as.