Appendix U2 – Appendix B3

Appendix U2

APPENDIX U 2

Chapter 12:15 Lest any root, etc This quotation, made from Deuteronomy 29:18, seems to be an adoption of some words, and nothing more; for it is neither literally the Hebrew nor the Sept. “Root” refers not to a principle in Deuteronomy, but to an individual, to a person given to idolatry. A person also seems to be intended here. The clause in Hebrew is, “Lest there be among you a fruit­bearing root, hemlock or wormwood;” and in the Sept., “Lest there be among you a root springing up in gall and bitterness.” As the idea only of a growing bitter or poisonous root is borrowed, it is not necessary to suppose that the application here is the same as in Deuteronomy. What is there applied to an idolater, is here applied to a person disturbing the peace of the Church.

Some understand this passage as referring to defection or apostasy; and therefore render the first clause, “Lest any one recede (or depart) from the grace of God,” that is, the Gospel, or Christian faith. But the words can hardly admit of this meaning. Hence most give this version, “Lest any one fall short of the grace of God.” But what is this “grace of God?” Various answers have been given, — God’s favor to those who cultivate holiness; God’s mercy offered in the Gospel; the promised rest; eternal life. But taking this verse, as we certainly ought, in connection with the preceding, we may justly say, that it is God’s sanctifying grace, or “the holiness “mentioned before; and then, according to the inverted order which we often find in Scripture, the next clause refers to “peace,” “lest any root of bitterness, growing up, should disturb you, and many by it (or by this) be polluted (or infected.)”

Then follow examples of these two evils in the same order: the first, “the fornicator,” is the violator of “holiness,” or is deficient as to this grace of God; and the second, “the profane,” is a disturber of the peace of the Church, as Esau was, of the peace of his own family, being “a root of bitterness.”

But observe, “peace” was to be with “all men;” yet the example as to the disturber of it refers to the peace of the Church; so with respect to “holiness,” what is universal is inculcated; but the example as to the violator of it is particular. For want of seeing this, no doubt some of the fathers regarded “holiness” in the former verse us meaning chastity.

Esau became “a root of bitterness” by being profane; and to be profane in this instance was to despise holy things, to regard them of no value, so as to prefer to them the gratification of the flesh. This was Esau’s profaneness, which led eventually to a dreadful discord in his family; and to shew the evil which follows such profaneness, the Apostle points out the loss he sustained as a warning to others.

Appendix X2

APPENDIX X 2

Chapter 12:18­24. In this comparison between the Law and the Gospel, it would no doubt be more consonant to what is said in Exodus and also to the comparison here made, to regard μὴ as a part of the text, though omitted in all the copies already examined. Very seldom indeed is there any sufficient ground for a conjecture of this kind; nor can it be said that there is here an indispensable necessity for it, only that the comparison would be more complete, — “Ye are not come to a mount not to be touched under the peril of destruction; but to a mount to which you have a free access.” So terrible was the delivery of the Law, that to touch the mountain was instant death; to approach Sion is what we are graciously invited to do, it being the city of God, who giveth life.” The participle ζῶν seems to have this meaning here, as there appears no other reason why the word is here applied to God.

In describing the superiority of the Gospel to the Law, the Apostle borrows expressions from the former dispensation; and though Mount Sion and Jerusalem seemed to belong to the Law, yet they are taken here in contrast with Sinai, where the Law was proclaimed. Sion is, indeed, an evangelical term, and the whole ceremonial Law, though added to the Law proclaimed on Mount Sinai, was yet the Gospel typically, and existed in part before the Law was given.

The contrast here is very striking: terror and death were to the Israelites at Sinai; but a free approach and life are to those who come to Sion: there were on Sinai angels, surrounded with fire, darkness, and tempest; but myriads of them, an innumerable host, are now ministering spirits to the inhabitants of Sion: the whole assembly at the foot of Sinai were only the children of Israel; but the assembly in Sion is the general assembly and Church of the firstborn, the saints of God gathered from all nations: God appeared on Sinai as the judge, ruler, and governor of one people; but the God of Sion is the judge and governor of all who come there from all the various nations of the earth: to those at Sinai the state of departed saints was imperfectly known; but to those who are come to Sion their condition is well known, they being a part of that body — the Church — of which Christ is the head: the mediator at Sinai was Moses, a faithful servant, and no more; but the Mediator of the New Covenant, which belongs to Sion, is Jesus, by virtue of whose blood all sins are forgiven, and all pollutions removed — a blood which pleads for mercy and not for vengeance as the blood of Abel. All the parts of the first contrast are not mentioned, but they may easily be gathered from the second.

That the Church on earth is here meant by Sion, seems very clear. The Church is often called the kingdom of heaven, and its subjects are called the citizens of heaven. That angels and saints departed are mentioned as those to whom we are come, is no objection, because everything that belongs to Sion is seen only by faith. Our connection with distant believers, living on the earth, is maintained only by faith, exactly in the same manner as our connection with angels or departed spirits. Whether the angels mentioned here are ministering spirits, or the hosts above who serve God in heaven, it makes no difference, as they are fellow­servants and fellow­citizens as it were with all the family on earth. See Colossians 1:16, 17. It is the same company, though one is now on earth and the other in heaven; they will finally be more closely united.

To the notion that some, as Macknight and others, have entertained, that Sion here means the Church in its glorified state after the resurrection, there are insuperable objections: the contrast in that case would not be suitable; for the object of the Apostle is evidently to set forth the excellency of the Gospel dispensation in comparison with that of the Law; no satisfactory difference on such a supposition could be made between the Church of the firstborn and the spirits of just men made perfect; the expression, “the enrolled in heaven,” is more suitably applied to those on earth than to those in glory; and there would be no propriety in that case in mentioning Christ as the Mediator, or that his blood speaks a language different from that of Abel.

Appendix Y2

APPENDIX Y 2

Chapter 12:27 As of things that are made, etc The meaning of ὡς πεποιημένων, as given by Doddridge, Scott, and Stuart, is, that they were things created, and therefore perishable, appointed only for a time. Macknight considered the expression elliptical for things “made with hands;” which denotes what is of an imperfect nature. But the explanation of Schleusner is the most natural and most suitable to the passage. He says that ποιέω means sometimes to accomplish, to finish, to bring to an end. (Romans 4:21; 9:28; Ephesians 3:11; 1 Thessalonians 5:24.) Then the rendering would be, “as of things to be completed,” or brought to an end. They were things to be shaken or changed, as things to be finished or terminated. The corresponding verb in Hebrew, עשה, has evidently this meaning, “all his works which he had made,” (עשה,) or completed, or finished. (Genesis 2:2; see Isaiah 41:4.)

Appendix Z2

APPENDIX Z 2

Chapter 12:28. let us have grace, etc So Beza, Grotius, Doddridge, and Scott. The Vulg. and Calvin are no doubt wrong. The authority as to MSS. is altogether in favor of the verb being in the imperative mood. Macknight gives this singular rendering, “Let us hold fast a gift whereby we can worship God,” etc. He explains the “gift” as denoting the dispensation of religion. No less unsuitable is the version of Stuart, though countenanced by some of the fathers, “Let us manifest gratitude (by which we may serve God acceptably) with reverence and godly fear.” When “χάρις” means gratitude, it is ever followed by a dative case, which is not the case here. To have faith, ἔχειν πίστιν is to possess it, (Matthew 17:20;) to have eternal life is to possess it, (Matthew 19:16;) to have hope is to enjoy or possess it, (Romans 15:4;) and so to have grace is to possess it. And this alone comports with what follows; it is the possession of that by which we may “serve God acceptably.” By “grace” we are to understand the gracious help and assistance which God promises to all who seek it.

To receive a kingdom is to obtain a right or a title to it; and having the promise of this kingdom we ought to seek, attain, and possess that grace, that divine help, by which we may in the meantime serve God acceptably. This is the obvious meaning of the passage.

Appendix A3

APPENDIX A 3

Chapter 12:28. With reverence and godly fear The first word, αἰδως, means “modesty,” as rendered in 1 Timothy 2:9, and it is not found elsewhere in the New Testament. It has in the classics the meaning of respect and reverence. The second word, εὐλαθεία, properly means caution, circumspection, awfulness, and hence dread and fear. It is found only here, and chapter 5:7. It occurs as a passive participle twice, in Acts 23:10, and in chapter 11:7, and means to be influenced or moved with fear. Neither “godly” nor “religious” ought to be added to it.

It may seem difficult to reconcile this “fear” or dread with that love, and confidence, and delight with which God is to be served according to the evident testimony of Scripture, especially of the New Testament. But were we to take the first word as meaning “modesty,” (or humility,) as rendered by Beza, we might regard the words as describing what we ought to feel in considering what we are in ourselves, and what the danger is to which we are exposed. The meaning then would be, that we are to serve God under a deep consciousness of our own weakness, and under a fear or dread of the danger of apostasy, though that dread may arise in part from an apprehension of what God will be to apostates, according to what is said in the following verse. Without these two feelings it is indeed impossible for us in our present state to serve God acceptably; for without humility arising from a sense of unworthiness and weakness, we shall not be capable of appreciating his mercy; and without the dread of sin, and especially of apostasy, we shall never depend as we ought on God’s power to preserve us.

These feelings do not in the least degree interfere with the exercise of love, gratitude, or confidence, but on the contrary strengthen them. The weak shall be supported, but he must feel his weakness; and those who dread sin (not God) shall be kept and preserved; but they must feel this dread. And the more our weakness is felt, the stronger we shall be, as Paul says, “When I am weak, then am I strong;” and the more we fear and dread sin, the safer we shall be. But, like Peter, we shall stumble and fall if we become self­confident and exempt from the dread of sin.

No other meaning but that of fear or dread belongs to εὐλαθεία, wherever found, either as a noun or a participle. It is the fear of evil and not the fear of God. See the Sept., in Joshua 22:24; and 1 Macc. 3:30; 12:42. There is no place found where it denotes the fear of God.

Appendix B3

APPENDIX B 3

Chapter 13:5 let your conversation, etc. It is rendered by Macknight “behavior;” and by Stuart “conduct.” But τρόπος; means not only way, manner, conduct, but also a turn as it were of the mind, disposition, ingenium, as given by Schleusner. Parkhurst quotes a passage from Demosthenes, in which it evidently bears this sense. This version may then be given, “Let there be no moneyloving disposition;” or, “Let your disposition be free from the love of money.” The Syr. is, “Let not your heart love money.” The Vulg. gives a loose version, “Let the conduct be without avarice.” Beza’s is nearly the same. “Be content,” or “be satisfied, with what you have;” that is, deem what you have sufficient or enough.