Appendix P2 – Appendix T2

Appendix P2

APPENDIX P 2

Chapter 12:1. Which doth so easily beset us, etc. Calvin follows the Vulg., “which surrounds us, or stands around us. It is rendered by Chrysostom, “which easily surrounds us; by Beza, “which is ready to encompass us;” by Doddridge, “which in present circumstances hath the greatest advantage against us;” by Macknight, “easily committed.”

The word εὐπερίστατον means literally, “well­standing­around.” But εὐ in composition often means readily, easily, aptly. Then we may render it, “the readily surrounding sin,” that is, the sin which readily surrounds us, and thereby entangle us, so as to prevent as, like long garments, to run our course. The runners threw aside every weight or burden, and also their long garments. These two things seem to have been alluded to. Therefore the second clause is not explanatory of the preceding, as some consider it, but is wholly a distinct thing; there was the burden and the readily entangling sin. The burden was probably worldly cares, or as Theophylact says, “the baggage of earthly concerns;” and the easily encircling sin seems to have been the fear of persecution as Doddridge suggests; which, if allowed to prevail, would lead them to apostasy.

If the word be taken in an active sense, then what is meant is the deceptive power of sin, it being that which readily surrounds and allures us; but if it be taken passively, then what is specifically meant is, that the sin referred to is that which stands fairly and plausibly around us; for “well­standing­around” is what presents on every side a fair and plausible appearance. And apostasy might have been so represented; for the Jews could produce many plausible arguments. Scapula says that ἀπερίστατος is applied by the Greek rhetoricians to a question barely or briefly stated, unaccompanied with any circumstances; then, if instead of the negative, ευ, well, be prefixed to it, the meaning would be that it is something well stated and plausibly represented. The version in this case would be, “the sin that plausibly presents itself” If this meaning be received, then there seems to be a striking contrast in the passage; we are surrounded by a throng of witnesses, and also by sin with its plausible pretenses. It is usual with Paul to personify sin.

Appendix Q2

APPENDIX Q 2

Chapter 12:2. Who for the joy, etc. Hardly any agree with Calvin in the view he takes of this clause. The preposition is, indeed, used in both senses; but the words, “set before him,” and the argument, evidently favor the other view. The subject handled is, that the prospect of future glory ought to sustain us under the evils of the present life; and Christ is referred to as an example; and the Apostle says, that he for the sake of the joy set before him endured the cross. The same word is here used and rendered, “set before him,” as in chapter 6:18

The first clause of the verse is rendered by Calvin, “the prince and perfecter of the faith;” by Beza, “the leader and consummator of the faith;” by Doddridge, “the leader and finisher of our faith;” by Macknight, “the captain and perfecter of the faith,” and by Stuart, “the author and perfecter of our faith.” The first word is rendered “author” by the Vulg., and “the beginner” by Erazmus. Following this meaning we may render thus, “the beginner and perfecter of the faith,” that is, of the Gospel, or of the religion we profess. Christ being the author or originator, and also the complete revealer of the faith, of what we profess to believe, may fitly be set forth as our example. This is the view of Stuart.

Doddridge takes faith as a principle, that is, subjective faith, faith in us; so Theophylact did, “He at first gives us faith, and afterwards brings it to perfection.” Scott mentions this view, and then adds, “From him as the great Prophet, the doctrine of faith had been delivered from the beginning, and perfected in the revelation made in the Gospel; and this none would ever be authorized to change, add to, or deduct from.”

But the reference here seems to be to what Christ did in his own person, as it appears from what follows; he endured the cross, which seems to refer to the first word, “leader;” and his sitting down at God’s right hand appears to be explanatory of his being the consummator of the faith. The Apostle’s subject is the race, that is, the race of faith, or in behalf of the faith we profess. Christ is the captain or leader in this race of faith; and though he had the cross to endure, he yet completed it, and is now at God’s right hand. This is the example that is presented to us. Schleusner explains τελειωτὴν as one who brings anything to an end, a finisher, a completer. Christ is the captain or leader in the contest of faith, and the completer of it, having brought it to a triumphant issue.

Appendix R2

APPENDIX R 2

Chapter 12:6 For whom the Lord loveth, etc The quotation is from Proverbs 3:11, 12, made from the Sept., consistently with the Hebrew, except in the last clause; which in Hebrew is, “As a father, the Son in whom he delights.” Some have unwisely attempted to amend one of the words in Hebrew, while there are three words which must be altered if we attach importance to verbal identity; and even the amended word can hardly answer the purpose, a sense being given to it, which it has nowhere else.

If we make כאב: a verb, it will not be suitable, for its meaning is to be sore, to be sad, to be sorrowful, and is ever used intransitively; and if like Schleusner, we make it a יכאיב, it will hardly bear the meaning here required; it is used in the sense of making sore, sad, or sorrowful. This, indeed, approaches to a verbal identity; but then there is “every” to be put in, and “delights in” is to be changed into “receiveth.” To be over­scrupulous about words, when the general meaning is the same, is neither wise nor reasonable, but wholly puerile; it is a disposition clearly discountenanced by the usage of Scripture, there being many passages in which the meaning is given but not the words. Even in this Epistle the same passage is quoted twice, but in different words. See chapter 8:12; 10:17

The Vulg., the Syr., and the Targ., materially agree with the Hebrew text as it is. The Arab. alone favors the Sept. Macknight quotes Hallet as saying, that the Syr. and the Targ., as well as the Arab., coincide with the Sept.; which is quite a mistake. The Syr. is, “For whom the Lord loveth he correcteth, like a father who correcteth his own son;” and the Targ. is nearly the same, the word “father” being retained. And then what this author says as to the meaning of the verb כאב: is not true; there is no instance in which it is used in the sense of scourging. We must not pervert the meaning of words, or invent a new meaning, to gratify a fond desire for verbal agreement.

But there is in this quotation what deserves special notice. “Correction” was by the rod; so we find the rod and correction joined together in Proverbs 22:15. In Hebrew it is “the rod of correction (מוסר),” and in the Sept., “rod and correction (παιδεία.)” In Proverbs 23:13, correction and beating with the rod are represented as the same thing. Bearing this in mind, we shall understand the connection and meaning of this passage, —

11. The correction of the Lord, my Son, despise not, — And fret not at his chastisement;

12. For whom the Lord loveth he chastiseth, And corrects as a father the Son he graciously accepts.

The middle lines are evidently connected; chastisement is the subject of both, the noun and the verb are from the same root. Then the first and the fourth are also connected; the “Son” is mentioned in both; and the verb in the last line must be borrowed from the subject of the first line, and that is correction. We hence see the reason why μαστιγοῖ is introduced, it being nothing more than to supply what is left to be understood in Hebrew.

Appendix S2

APPENDIX S 2

Chapter 12:11. Peaceable fruit of righteousness, etc This is a phrase which is commonly understood as to its general import, and yet it is difficult to explain it satisfactorily. Some take “of righteousness” as the exegetic genitive case, “the peaceable fruit,” that is, as Macknight explains it, “which is righteousness;” and he adds, “Righteousness is denominated peaceful, because it is productive of inward peace to the afflicted person himself, and of outward peace to them with whom he lives; also it is called the fruit of God’s chastisements, because afflictions have a natural tendency to produce virtues in the chastised, which are the occasion of joy far greater than the pain arising from the chastisement.” Psalm 119:67, 71, 75

Doddridge also seems to have understood the phrase in the same sense, for he says, that chastisement “produces and improves those virtues which afford joy and peace to the mind.” To the same effect are the remarks of Scott, and Calvin’s view seems to be similar.

The phrase admits of another meaning: “The fruit of righteousness,” according to the more frequent usage of Scripture, means the fruit which belongs to righteousness, or in the words of Stuart, “such as righteousness produces,” or in the words of an author quoted by Poole, “which proceeds from righteousness.” Righteousness seems to mean here what is just and right, or what ought to be done according to the will of God, as when our Savior says, “For thus it becometh us to fulfill all righteousness,” Matthew 3:15. What may be deemed as especially referred to here, is submission or subjection to the divine will mentioned in verse 9. This subjection was righteousness; it was right according to the statement in verse 7. It was said before that the object of correction is to make us partakers of God’s holiness; now he mentions righteousness; they are connected. We must be made holy, we must be cleansed from pride, worldliness, and self­will, in order that we may do what is right and just, that is, submit to God’s will when he chastises us; and when this submission or righteousness takes place, then correction produces a peaceable or a blessed fruit, that is, such an effect, or such a blessing, as peace or happiness. Peace and happiness are both signified by the word; but “blessed” or happy is more suitably applied to “fruit” than “peaceable” or peaceful.

Then the meaning may be thus conveyed, “but it afterwards yields to those who are exercised (or trained, that is, unto holiness) by it, a blessed fruit, such as righteousness (that is, subjection to our Father’s will) brings forth.”

Appendix T2

APPENDIX T 2

Chapter 12:13. And make straight paths, etc. If this be a quotation, and not an appropriation of certain words, it is taken from Proverbs 4:26, where the Hebrew is, “Make direct the path of thy feet;” and the Sept., “Make straight the paths for thy feet,” the very words of this passage. That the verb in Hebrew means to “make direct,” and not to “ponder,” as in our version, is evident from a similar phrase in Psalm 78:50, “He made (or made direct) a way to his anger.” The verb is the same as in Proverbs. The noun means a balance, or rather the beam of a balance, (see Proverbs 16:11,) which is straight, and is used to equalize what is weighed. The verb may therefore include the idea of making straight or of making even. The verse that follows in Proverbs 4:26, favors this idea of a straight path, “Turn not to the right hand nor to the left,” which implies that it is a straight course that is to be taken. See verse 25

“Make direct the path of thy feet,” or “Make straight the paths for thy feet,” evidently means, “Let the path or paths along which you go, be direct or straight.” The ways of error and sin are called crooked paths: see Proverbs 2:15; Isaiah 59:8. So the way of truth and holiness is compared to a straight line, from which we are not to deviate either to the right hand or to the left.

It is remarkable what the Apostle says in Galatians 2:14, of Peter and those who dissembled with him, that they “did not walk uprightly (or literally, did not foot straightly, οὐκ ὀρθοποδοῦσι) according to the truth of the Gospel;” they deviated from the straight line prescribed by the Gospel. The idea, therefore, of removing impediments, of making their paths plain or smooth, as Macknight and others render it, seems not to be here intended; nor does it comport with what follows, “that the lame,” or the feeble, “may not turn aside, but rather be healed,” that is, of his lameness, or his weakness. For were those reputed strong in the faith not to walk straightly, but to turn into the crooked ways of dissimulation, like Peter and others at Antioch, the lame, the weak in faith, would be tempted to do the same, instead of having their lameness healed, or their weakness strengthened by the example of others walking in a straight course.

The idea of dislocation given to ἐκτραπὣ by Schleusner, Macknight, and others, is one invented for the purpose of suiting what they conceived to be the meaning of this passage, which is by no means necessary, and is indeed inappropriate to the context when rightly understood. “That which is lame,” τὸ χωλὸν, is a neuter instead of a masculine, an idiom we often meet with in the New Testament.