no< so much from /ear 0
The Worthy Fruits of Faith HEBREWS XI. in the Fathers of Old Time.
so much from /ear 0/ PJiarnoh, a.fi from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not liaving been able to inspire them with tliose hopes for which lie had sacrificed all his earthly prospects. This accounts for his Strange reluctance and despondency when commissioned by God to go and arouse the people (Exodus 3. 15 ; 4. 1, lU-12).
escaped . . . sivord—.So Jephthah (Judges 12. 3) ; and so David escaped Saul's sword (1 .Samuel 18. 11; 19. 10, 12) ; Elijah
(1 Kings 19. 1, &c. ; 2 Kings 6. 14). owt of ivenkness . . . made strong— Samson (Judges 16. 28; 15. 19), Hezekiah (Isaiah 37. and 38.) Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness." valiant in light—Barak (Judges 4. 14, 15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews froia their cruel oppressor, Antiochus of Syria, armies—lit., camps referring to Judges 7. 21. But the reference may be to the Maccabees having put to flight the Syrians and other foes. 35. Women received their dead raised— as the widow of Zarephath (1 Kings 17. 17, &c. ; 22). The .Shunammite (2 Kings 4. 17, &c. ; .35). The two oldest MSS. read, "They received women of aliens by raising their dead.'' 1 Kings 17. 24 shows that the raising of the widow's son by Elijah, led her to the faith, so that he thus took her Into fellowship, an alien though she was. Christ, in Luke 4.26, makes especial mention of the fact that Eliseeiiij Itim . . . invisible—as though he had not to do with men, but only with God, ever before his eyes by faith, tliough invisible to the bodily eye (Romans 1. 20; 1 Timothy 1. 17; 6. 16). Hence he feared not the wrath of visible man; the characteristic of faith (v. 1 ; Luke 12. 4, 5). 88. kept Greek, "hathkept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel sliould pass over, and not touch the inmates of the blood-sprinkled houses (Exodus 12. 23). "He acquiesced in the bare word of God where thethingitselfwasnotapparent." [Calvin.] the flrst-l3on\— Greek "neuter;" both of man and beast. 89. tliey—Moses and Israel. Red Sea—called so from its red sea-weed, or rather from Edom (meaning red), whose country adjoined it. wKlcli . . . assaying to do Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness awA presumption mistaken by many for jah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of QoH, as Vulgate reads. Still, English Version may be the right reading, and Greek, " but ;" in contrast to those raised again to life, tortured —" broken on the wheel." Eleazar (2 Maccabees 6. 18, end faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing. [Bengel.] What was faith in Israel, was presumption in the Egyptians, were droiviied Greek, "were swallowed up," or " engulfed." They sank in the sands as much as in the waves of the Red Sea. Cf. Exodus 15. 12, "the earth swallowed them." 30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, hnt faith can do all things. [ChrysosTOM.] seven days—whereas sieges often last for years. 31. Rahab showed her " faith " in her confession, Joshua 2. 9,
19. 20, 30). The sufferer -n'as stretched on an instrument like a drum-head, and scourged to death, not accepting deliverance—when offered to them. So the seven brothers, 2 Maccabees 7. 9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6.21,28,30, "Though I might have been delivered from death, I endure these severe pains, being beaten." a better resurrection — than that of the women's children "raised to life again;" or, than the resurrection which their foes could give them by delivering them from death (Daniel 12. 2; Luke 20. 35; Philippians 3. 11). The fourth of the brethren (referring to Daniel 12. 2)said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to
11, " I know that Jehovah hath given j'ou the land; Jehovah your God, is God in heaven above, and in earth beneath." tlie liarlot—her former life adds to the marvel of her repentance, faith and preservation (Matthew 21. 31,
32). believed not—Greek, " were disobedient," viz., to the will of God manifested by the miracles wrought in behalf of Israel (Joshua 2. 8-11). received—in her house (Joshua life." The writer of 2 Maccabees expressly disclaims inspira-
2. 1, 4, 6). -witli peace—peaceably ; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (v. 17, 31) for the power of faith, as James (2. 21, 2.5; see my notes there) does for justification by Mwfcs evidenttion, which prevents our mistaking Paul's allusion here to it as If it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim. 36. others—of a different class of confessors for the truth (the Greek is difl'ereiit from that for " others," v. 35, allot, heteroi). trial—testing their /ai'/A. imprisonment—as Hanani (2 Chronicles 16.
ially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love " {Galatians 5. 6). 33. tlie time—suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gedeon—put before Barak, not chronologically, but as being more celebrated. Just as Samson for tlie same reason is put before Jephthae. The mention of Jephthae as an example of "faith," makes
10), imprisoned by Asa. Micalah, the son of Inilali, by Ahab (1 Kings 22. 26, 27). 37. stoned—as Zechariah, son of Jehoiada (2 Chronicles 24. 20-22; Matthew 2.3. 35). sawn asunder—as Isaiah was said to have been by Manasseh ; but see my Introduction to Isaiah, tempted by their foes, in the midst of their tortures, to renounce their faith ; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius] ; or by the fiery darts of Satan, as Jesus was in his last trials. [Glassius.] Probably it included all three; they were templed iu every possible way, by friends and foes, by luiman and Satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but In vain, through the power of faith, sword— " they died In the murder of thi; sword." In D. 34 the contrary Is given as an cll'ect of faith, "they escaped the edge of the sword." Both alike are marvellous etl'ects of faith. It both a(^c<)mplishes great tilings and sutlers great things, without counting it su Herlng, [Chryhostom.] UrIJuh was so slain by .lehoiakim (Joro-
It unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom ".Samuel" is mentioned as the first. 33. siibdncd kiu<;doms—as David did (2 Samuel 8. 1, &c.); so also Gideon subdued Mldian (Judges 7). tvronglit righteousness—as Samuel did (1 Samuel 8. 0 ; 12. 3-213 ; 1.5. 33; and David, 2 Samuel 8. 15). obtained promises—as " the prophets" (v. 32) did; for through them the promises were given {cf. Daniel 9. 21). [ISengei..] Rather, "obtained the fulfilment of promises," which had been previously the object of their /rtrt/i (Joshua 21. 15; 1 Kings 8. .50). Indeed, Gideon, Barak, Ac, also obtained the things which God promised. Not "llie promises," which are still future
(u. 1.3, 39). stopped the moutlis of lions—Note the words, "because ho believed in his God." Also Samson (Judges niiiih 26. 23) ; and the prophets in Israel (I JCIngs 1!). 10). in slieep-sltlns-as Elijah (1 Kings 19. 13, LXX.) Tliey were white ; as the "goat-skins" were black (cf. Zechariah 13.4). tormented Greek, "In evil state. SH. Of whom tlie world was not worthy—.So far fr<!m their being unworthy of living In the world, as their exile In deserts,
14, 6), David (1 Samuel 17. 34-37), Benalali (2 Samuel 2:j. 20). 34. Q,uenclied the violence of lire—(Daniel 3.27.) Not merely "quenched the fire," but " quenched the power (so the Greek) of the fire." Daniel 3. and (>. record t he last miracles of the Old Testament. So the martyrs of the Ri-forinatlon, though not escaping the ftrc, were (hlivered from Us having powareally or lastingly to hurt them.
&c., might seem to imply, " the world was not worthy of them." The world. In shutting them out, shut out frulu
HEBREWS XII.
Gods Pfovision for Believers.
Exhortation to Faith, Patience, etc.
us." The image is from a"race,"an image common even in Palestine from the time of the Groeco-Maceannian empire, which introduced such Greelc usages as national games. The " witnesses" answer to the spectators pressing round to see the competitors in Uieir contest for the prize (Philippians 3. 14). Those "witnessed of" (Greek, ch. 11. 5, 39) become in their turn " witnesses" in a twofold way: (1.) attesting by their own case the faithfulness of God to His people [Alford) (ch. 6. 12), some of Ihem martyrs in the modern sense; (2.) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed,
Itself a source of blessing ; such as Joseph proved to Potiphar (Genesis 39. 5), and Jacolj to Laban (Genesis 30. 27). In condemning tliem, tlie world condemned itself, caves —lit., "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to tlie persecuted, as the fifty hid by Obadiah (1 Kings 18. 4, 13) and Elijah (1 Kings 19.8, 13); and Mattathias and his sons (1 Maccabees 2.28, 29); and Judas Maccabeus (2 Maccabees
6.27). 39. having obtained a good report Greek," being borne witness of." Though they were so, yet " they received not the promise," t. e., the final completion, of " salvation" promised at Christ's coming again (ch. 9. 28); "the eternal Inheritance" (oh. 9. 15). Abraliam did obtain the very thing pjoniiserf (ch. 6. 15) in part, viz., blessedness in toul after death, by virtue of faith in Christ about to come; the full blessedness of body and soul shall not be is not positively, unequivocally, and directly saat MneA by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to tlie combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness. weigUt—As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would Impede the heavenly runner, are the spiritual weight to be laid aside. " Encumbrance," aZ? mperfluotia weight ; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mark 10. 50, the blind man casting away his garment to come to Jesus; 9. 42-18; cf. Epliesians 4. 22; Colossians 3. 9, 10). the sin which doth so easily beset us Greek, " sin which easily stands around us;" so Luther, " wliich always so clings to us;" "sinful propensity always surrounding us, ever present and ready." [Wahl.] It is not primarily "the till the full number of the elect shall be accomplislied, and all togetlier, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, " It is probable that some accumulation of blessedness was added to holy souls, wlien Christ came and fnlfilled all things; even as at His burial many ro.se from the dead, who doubtless ascended to heaven with Him" [Fl-ACius in Benqel] (cf. JVote, Ephesians 4. 8). The perfecting of believers in title, and in respect to conscience, took place, once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took, place, and takes place at their death. But the universal and final perfecting wilt not take place till Christ's coming. *0. pro-»-ided—with Divine forethought from eternity (cf. Genesis 22. 8, li). some better tUing for us—(ch.
7. 19)—than they had here. They had not in this world, "apart from us" (so the Greek is for " without us," i. e., they had to wait for us for), the clear revelation of the promised salvation actuall.v accomplished, as we now have it In Christ; in their state beyond the grave their touls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Cbrysostom, &c., restricted the meaning of v. 39, 40 to this last truth, and I incline to this view. The connection is, "You,Hebrews, may far more easily exercise patience than Old Testament believers; for they had mucli longer to wait, and are still waiting until tlie elect are all gathered In; you, on the contrary, have not to wait for them." [EsTius.] I think his object in these verses (39, 40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It Is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (ch. 1. 1; 2. 3). Christ's death, the means of perfecting what the .Jewish law could not perfect, was reserved for our time. Cf. ch. 12.
sin," &o., but sin in general, with, howevei', especial reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced ; the besetting sin of the Hebrews, unbelief, with patience Greek. " in persevering endurance" (cli. 10. 3(i). On "run" cf. 1 Corinthians 9. 24, 25. a. Looking unto— lit., " Looking from afar" (Note, ch. 11. 26) ; fixing the eyes upon Jesus seated on the throne of God. author "Prince-leader." The same Greek is translated " OaUuxi
(of salvation)," ch. 2. 10; "Prince (of life)," Acts 3. 15. Going before us as the Originator of our fairh, and the Leader whose matchless example we are to follow always. lu this He Is distinguished from all tliose examples of faith in ch. 11. (cf. 1 Corinthians 11. 1). On His "faith" cf. ch. 2.
13; 3. 2. Believers have ever looked to Him (ch. U. 26; 13.
8). finisher— GreeA;, "Perfecter," referring to cli. 11. 40. of our faith—rather as Greek, "of the faith," including; both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so,, both as a vicarious offering and an example. He is the object of our faith, for the joy . . . set before him viz., of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy, of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain, cross . . . shame—tlie grent stumbling-block to the Hebrews. "Despised," i.e., disregarded. 3. For—Justifying His exhortation, "Looking unto Jesus." consider — by way of comparison with yourselves, so the Oreek. contradiction—unbelief, and every kind of opposition (Acts 28. 19). sinners—<S'in assails us. Not sin, but sinners, contradicted Christ. [Benosl.] be wearied and faint Greek, "lest ye weary.fainting," &c. Cf. Isaiah 49. 4,5, as a specimen of Jesus-not being wearied out by the contradiction and strange unbelief of those among whom He laboured, preaching as never man did, and exhibiting miracles wrought by His Inherent power, as none else could do. 4. not yet resisted .uorto blood—Image from 'pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the lo.s-s of goods.nn^' been a gazing-stock both by reproaches . and afflictions; ye have not shed your blood (Note, ch. 13. 7). "Tlie athlete wlio hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen liath.ri)i«>u .the more deterialued,
2, "pei-fecter (Oreek) of our faith."' Now that Clirist is come, they in soul share our blessedness, being "the spirits of the just made perfect" (ch. 12. 23); so Alford; however, see Note there. Ch. 9. 12 shows that the blood of Christ, brought Into the heavenly holy place by Him, first opened an entrance Into heaven (cf. John 3. 13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (ch. 6. 15; Luke 16. 22).
CHAPTER XIT.
Ver. 1-29. Exhortation to Foli-ow the 'Witnessbs OP Faith JUST Mentioned: Not to Faint in Triam: To Remove ali, Bitter Roots of Sin: For we are UNDER, not a Law op Terror, but the Gospel of Grace, to Despise which will bring the Heavier Penalties, in Proportion to our Greater Privileges. 1. we also—as well as those recounted In v. 11. •re compasaed about Oreek, "have .so great a cloud (a numberless multitude aftoueus, like acloud, 'holy and pellocid,' Clkhens Alexandrin [7S)of wi tnesses surround i ng
47»
An Eaniesi Exhortation to HEBREWS XII.
Constant Faith, Patience, and Godlinesa.
g. IPS down to the encounter with great hope." [Seneca.] agninst sin isin is personified as an adversary; sin, wlietlier witlilrt you, leading you to «parp your blood, or in our adversaries, leading them to ahed it, if tliey cannot IhriniKli your (aithtulness even unto blood, induce you to apostatize. 5. forgotten—utterly, so the GVceA:. Cf. v. 1.5- 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 s/iort earthly term of days ; (2.) the absence in parents of the unerring wi.sdom of our heavenly Father. "They err much atone time in severity, .at another in indulgence
17, in wliich he implies how utterly some of them had forgotten God's word. His exhm-talion ouhl to have more et Tect on you than the cheers and exliortations of the spectators liave on the competitors striving in tlie games. vir\xic\x— Greek, "the which," of wliich tlie following is a specimen. [Alfobd.] speaketli unto you—as in a dialogue or discourse, so the Greek, implying God"s loving condescension (cf. Isaiah 1. 18). despise not—lit., "Do not hold of little account." Betraying a contumacious spirit of unbelief (ch. 3. 12), as "faint" implies a broken down, weak, and desjmnding spirit. "Chastening" is to be borne with "subjection" (v. 9); "rebuke" (more severe than chastening) is to be borne with endurance (v. 7). "Some in adversity kick against God's will, others despond ; neither
[1 Samuel 3. 13; Ephesians f>. 4|, ami do not so much chasten as think they chasten." [Hknuel.] that wo might be partakers of his holiness—Bocoining holy as He is holy (John 15. 2). To become hoi// like God is tantamount to being educated for passing cternityw\th God
(i'. 14; 2 Peter 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 e<Uicate their .sons. 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 f7-uit amply compensates for any temporary pain. Tlie 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, fmit of righteousness righteousness (in practice, springing from faitli)
Is to be done by the Christian, wlio is peculiarly tlie child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, viz., to remove the defilements adliering to the believer, and to exercise his patience." [Grotius.] G. (Revelation 3. 19.) and Greek, "yea and," "and moreover;" bringing out an additional circumstance. scourgetU—which draws forth " blood" (t). 4). recelveth—accepts. Takes to Himself as a son "in whom He delighteth" (Proverbs 3. 12). 7. In V.7, 8 the need of "chastening" or "discipline" is inculcated; In r. 9, the duty of those to whom it is administered. If—The oldest MSS. read, " With a view lo chastening (i. e., since God's chastisement is with a view lo your chastening, i. e., disciplinary amelior.ation) endure patiently;" so Vulgate. AIjTOUd translates it as indicative, not so well, " It is for chastisement tliat j/e are enduring." dealetU with j-ou—" beareth Himself toward you" in the very act of chastening, what son Is Ue—"Wliat son is there" even in ordinary life? Much more God as to His sons (Isaiah 48. 10; Acts 14. 22). The most eminent of God's saints were the most afflicted. God leaus them by a way they know not (Isaiah 42. 16). We too mucli look at each is the fruit which chastening, the tree, yields (Phillppians
1.11). "Peaceable" (cf. Isaiah 32.17): in contrast to tho ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict." [Thohtck.] As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games, exercised thereby—as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Romans5. 3). "Oh happy tlie servant for whose improvement his Lord is earnest, with whom lie deigns to be angry, wiiom He does not deceive by dissembling admonition " [withholding admonition, and so leading the man to think he needs it not]! Tektullian, de Pat., c. II. Observe the "afterwards:" that is the time often when God works. 13. He addresses them as runners in a race, and pugilists, and warriors. [Ciiuysostom.] The "wherefore" is resumed fi-om v. I. lift up—In Isaiah 3.5. 3, from which Paul here quotes, it is, "/Strengthen ye the weak hands." The hand is the symbol of one's strength. Ai.- FORD <mjisiaie«, " Put straight again the relaxed hands." JUnglish Version expresses the sense well, feeble lit., " paralyzed :" a word used only by Luke In the New Testament, Paul's companion. The exhortation has three parts: the first relates to ourselves, v. 12, 13; the second, to others, v. 14, "Peace with all men," the third, to God, " Holiness, without which," &c. ; and the first is referred to in V. 15, "Lest any man fail of the grace of God;" the second in the words, " Lest any root of bitterness," &c. ; the third in v. 16, "Lest there be any fornicator or profane person," Ac. This threefold relation often occurs in Paul's Epistles. Cf. Note, Titus 2. 12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflextrial by itself. Instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to tlie city of habitation. The New Testament alone uses the Greek term for education (paideia), to express " discipline " or correction, as of a child by a wise father. 8. If ye be without—excluded from participation in chastisement, and wishing to be so. all —allsoju.- all the worthies enumerateil in ch. U.: all the wiltiesses (v. 1). are Greek, "have been made partakers." then are ye bastards—of whom their fatliers take no care whether they are educated or not; whereas every rightminded father Is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship." [Chuy.sOSTOM.] 9. fathers . . . which corrected us—rather as Greek, " We had the fathers of our flesh as correctors." subjection—See thepunishmeutof insuliordinalion, Deuteronomy 21. 18. 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 ive, requires the sense to be. Lift up not only j/our own hands and knees, but also those of your In-ethren (cf. v. 15; Isaiah 3.5. 4). 13. Quoted from Proverbs 4. 26, LXX., " Make straight paths for thy feet." Straight, i. e., leading by a straight road to joy and grace {v. 1. 2, 15). Cease to "lialt" between Judaism and Christianity. [Bengel.] "Paths," lit., iv/iecl-tracks. Iet your wallc be so flriu 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 (Isaiah ;!5. 8). [Alford.] that which Is lame — those " wealc in the faith " (Romans 14. 1), having still JudaizIng prejudices, be turned out of the way—(Proverbs 4. 27)—and so missing the way, lose the prize of " the race"
Is both the Orlginator, and the Providential, anil Gracious Sustainer, at once of animal and spiritual life. Cf. "and IiiVK," viz., spiritually; alsoti. 10, "tliat we might be partakers of His holiness " (2 Peter 1. 4). God Is a spirit Hi m-
and the Creator of spirits like Himself, In <!i)iitrasl to men who are flesh, and the progenitors of flesh (.John 8. (!). Jesus our pattern "learned obedience" experimentally by suff Vring (ch. 5. 8). and live—and so, thereby llvespirttUHllyand eternally. 10. Showing wherein the cliastisernent of our heavenly Father Is preferable to that of •arthly fathers, for a few ilays i.e., u<ith a view to our well-l«!ing tn lAe/eu; dai/.t of our eartlily life: so the Greek. after their own jUeaaujie Greek, "according to what 476
(t). 1). rather be healed—Proper exercise of Itself contributes to health : the habit of walking straight onward In the right way tends to healing. 14. follow peace with all men—with tho brethren especially (Romans 14. 19), that so tlie "lame "among them be not " turned out of the way" (v. 13), and that no one of them "fall of Uie
An Earnest Exhortation to HEBREWS XII, Constant Faiih, Patience, and Godliness.
grace of God" («. 15). holiness—a distinct Greek word from God's "holiness" (u. 10), Translate here "sanctiflcatlon." His Is absolute holiness: our part is to put on His holiness, becoming " holy as He is holy," by sanctiftca-
(cf. V. 23) : he intimates that they must exercise holy selfcontrol, if they wish not, like Ksiui, to forfeit them: 17. afterwards Greek, "even afterward." He despised his birth-right, accordingly also he was despised and rejectee? when he wished to have the blesillg. As in the teliever'f case, so in the unbeliever's, tlierc is an " aiterwards' coming, when tlie believer shall look on his past griefs, and the unbeliever on his past joys, in a very diftereiit light from tliat in which they were respectively viewed at the time. Cf. " Nevertheless aflei waid, ' &c., v. 11, with the "afterward" here. Cf. " the cool ol the day," Genesis tiwi. Whilst "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctitication a secondary object; this latter must be our first aim (Galatians 1. 10). -without which— Grce/c, " apart from which." no man shaAl see the Lord—no man as a tan; in heavenly glory (Revelations 22. 3, 4). In the East, none but the greatest favouri tes are ad mi tted to the honour of seeing the king (cf. 2 Samuel 14. 24). The Lord being pure and holy, none but the pure and holy shall see Hina (Matthew 5. 8). Without holiness in them, thejcould not enjoy Him who is holiness itself (Zechariah 14. 20). The connection of purity with seeing the Lord, appears in 1 John 3.2,3; Ephesians 5.5. Contrast v. 16 (cf. 1 Thessalonians 4. 3). In Matthew 24. 30 ; Revelation 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 Oreek verb does not denote the mere action of seeing, but the seer's state of mind to which tiie object
3. 8, with 6. when he wonld—when he wished to have. "He that will not when he may, when he will, shall have nay" (Proverbs 1. 24-30; Luke 13. 34, 35 ; ISI. 42). he was rejected—not as to every blessinj,', but only that which would have followed the primogeniture, he found no place for repentance—The cause is hen; put for the effect, " repentance" for the object which Esau aimed at in his so-called repentance, viz., the change of his father's determination to give the chiel blessing to Jacob. Had he sought real repentance with tears htwould have found it (Matthew 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 liis desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his sutlering the penalty of iiis sin. His were tears of vain regret and remorse, not of repentance. " Before, he might have had the blessing without tears; afterwards, however many tears he shed, he was rejected. Let us use the time" (Luke 18.27)! [Bengel.] Alford explains " repentance" here, a chance, by repenting, to repair (i. e., 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; thougli 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 repmtance (i. e., not real ; but escape frorn the penalty of their sin), but in vain. Cf. "afterward," Matthew 25. 11, 12. Tears are no proof of real repentance (1 Samuel 24. 16, 17; contrast Psalm 56. 8). it—live blessing, which was the real object of Esau, thougli ostensibly seeking " repentance." 18. For-The lact 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," <fec. (v. 15, lOj. are not come GreeA, " have not come near to." Alluding to Deuteronomy 4. 11, " Ye came near and stood under the mountain ; and the mountain burned with Are . . . with darkness, clouds, and thick darkness." " In your coming near unto God, it has not been to," <fcc. the mount—The oldest MSS. and Vulgate omit "the nrount." But still, "the mount" must be supplied from v. 22. that might be touched—palpable and material. Not that any save Moses was allowed to touch if (Exodus 19.12, 13). The Hebrews drew near to the i»iat,erial 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. 15). trumpet—to rouse attention, and herald God's approach (Exodus 19. 16). entreated tliat the word should not be spoken— ^i., " 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 lOT\a. being seen: after which "He added no more" (Deuteronomy 5. 22). '.20. that which was commanded— "the interdict." [Tittmann.] A stern inlerdiclory mandate is meant. And—rather, "Even if a beast (much more a man) touch, ' &c. or tlirust lUroujh with a dnrt Oinltted in the oldest M.ss. The full interdict in Exodus 19. 12, 13 is alibreviated here; the lioiisl alone, being put for "wliether man or beast:" the stoning, which applies to llie human ollender, alone Ijt Insj spe-
Is presented: so in Matthew 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 [cf. Revelation 1. 13, with 7; and Matthew ^4. 30; Acts 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.' [Adqdstine.] " 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: Ue, as Judge, siiall condemn the real culprits, who was Himself falsely made a culprit." 15. lest any . . . fall— Greek, " lest any (riz., through sloth in running)/atim.9," 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.] root of bitterness—not merely a "bitter root," wliich might possibly bring forth sweet fruits; this, a root whose essetice is " 6^- lerness," never could. Paul here refers to Deuteronomy
29. 18, " Lest there should be among you a root that beareth gall and wormwood" (cf. Acts 8. ?.'<). Root of bitterness comprehends every per«on (cf. v. 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, many—rather, "the many," i. e., the whole congregation. So long as it Is hidden nnder the earth it cannot be remedied, but when it " springs up," it must be dealt with boldly. Still remember the caution (Matthew 13. 26-30) as to rooting out pcrtons. No such danger can arise in rooting out bad principles. 16. forvl««tor—(Ch. 13. 4 ; 1 Corinthians 10. 8.) or jtrotane—Fornication is nearly akin to gluttony, Esau's sin. He jrrofanely cast away his spiritual privilege for the gratification of his palate. Genesis 25. 31 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 tlie flesh. [Bknqkl.J 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 (cf. Genesis 3. 6). One single act has often the greatest power either for good or for evil. So in the cases of Kcuben and Saul, for evil (Genesis 49. 4; 1 Clironlcles 5. 1; 1 Siiiiiiiel 13.
12-14); and, on the other hand, for goorl, Aliriiluiiii and Plilnehas (Genesis 12.1, &c. ; 15.5,6; Nnmlx rs 2.'). 8-1')). bis blrth-rlffht— GreeA, " his own (so the oldest MSS. read. Intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the hlgli spiritual privilege of being ancestor of tlie promised seed, and lieir of the promises in Him. The Hebrews whom I'aul addressed, cified, the beast's punishment, viz., the being Ihruat 477 luul, as Christians, the spiiitual rights of primogeniture
T%e New Testament Commended. HEBREWS Xir. Christ's Blood belter than that of Abd.
made perfect," not merely "just men made perfect," may favour the reference to the happy spirits in their separate state. The Greek is not " the perfected spirits," hut 'the through with a dart, beinsr left to be understood, at.
tlie sight—the ms Mii of God's majesty. quaUe Greek, "I am in trembling:" "fear" affected liis mind; "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (cf. Acts 20. 35 ; 2 Timothy 3. 8) tliis detail. We read in Deuteronomy 9. 19, LXX., of somewhat like 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 liearing the ten commandments spoken by the voice of Jehovah. 22. are come— (Jreeft, " have come near unto" (cf. Deuteronomy 4. 11). Not merely, ye sfiall come, but, j/e have already come. Mount Sion—antitypical Sion, tlie heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, John 12. 15 ; 1 Peter 2. 6) is now the earnest ; and of which the restored literal Jerusalem hereafter shall bo the earthly representative, to be succeeded by the everspiritti oi the pe7fected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Revelation 6.
11); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected stale shall be spirit. So spirit and spirits are used of a man or men in the body, undeithe influence of the spirit, the opposite of //es7» (John 3. 6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (Note, 1 Corinthians 15. 44). 24. new—Not the usual term (kaine) applied to the Christian covenant (ch. 9. 15), which would mean 7iew as different from, and superseding the old ; but
Greek nea, recent, lately establislied, having the freshness o( youth, as opposed to age. The mention of Jesus, the Perfecter of our faith {v. 2), and Himself perfected through sufferings and death, in His resurrection and ascension lasting and " new Jerusalem, coming down from God out of heaven" (Revelation 21. 2-27; cf. ch. 11. 10). 23, 23. to an iniinmerable company of angels, to tlie general assembly and Clmrch—The city of God having lieen mentioned, the mention of its citizens follows. Believers being like the angels (Job 1.6; 38.7), "sons of God," are so their "equals" (Luke 20. 36); and, being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mattliew
(ch. 2. 10; 5. 9), is naturally suggested by tlie mention of " the just made perfect" at their resurrection (cf. ch. 7. 22). Paul uses "Jesus," dwelling hereon Him as the Person realized as our loving frietid, not merely in His official character as the Christ, and to the Iilood of sprinkling —liere 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 slied. 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 (1 Peter 1. 18, 19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly lioliest place " BY His own blood " (not after shedding His blood, nor wit?i the blood in His body, but), carrying it separately from his body (cf. the type, ch. 9. 7,
6. 10). English Vernon 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. IVanslate therefore, " To myriads (ten thousands, cf. Deuteronomy
12, 23; 13. 11). Paul does not say. By the eflicacy of HlB blood, but, "By His own proper blood " (ch. 9. 12); not aiA» TEKiAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto Gc»l" (ch. 9. 11). So in ch. 10. 29, the Son of God and the blood of
33. 2; Psalm 68. 17 ; Djiniel 7. 10; Jude H; namely), the liiil festal assembly of angels, and the Chuich of the firstborn." Angels and saints together constitute the ten thousands. Cf. " all angels, all nations " Matthew 25. 31, 32. Messiah is pre-eminently " the First-born," or " First-begotten " (ch. 1. C), and all believers become so by adoption.
tlie covenant wherewith (the professor) tvas sunctifted, are mentioned separately. Also in ch. 13. 12,20; also cf. ch. 10.
Cf. the type, Leviticus 3. 12,45,50; 1 Peter 1. IS. As the kingly and priestly succession was in the first-born, and as Israel was God's "flrst-born" (Exodus 4.22; cf. 13. 2), and a "kingdom of priests" to God (E.xodus 19. 6), so believers (Revelation 1.6). written In heaven—enrolled as cill Kens there, .^ii those who at the coming of " God the Jutlgeof all" (which clause therefore naturally follows), shall be found " written in heaven," i. e., in the Lamb's book of life. Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which sah Ktantlates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels ; to which it is said in the psalm. Glorious things are spoken of thee, tliou city of God." [Augustink.] I think AI.F0RD wrong In restricting " the Cliurcli of the flrst-born written in heaven," to those militant on earth; it is rather, all those who at the .Judge's coming shall be found writen in heaven (the true patent of heavenly nobility ; contrast "written in the earth," Jeremiah 17. 13, and Esau's profane sale of his birth-right, v. Hi); t lieseall, from the beginning to the end of the world, formingone (Church to which every believer is already come. The first-horn of Israel were "written" in a roll (Numbers .3. 10). tUe spirits of Just men made perfect—at the resurrection, when the " Junais" shall appear, and believers' Ijllssshall be consummated by the union of the glorified boily with the spirit; the great hope of the New Testament (Romans 8.20-23; 1 Thessalonlans 4.16). The place of this clause after " the Judgk of all," Is my objection to BKNGKLand Alpohd'.s explanation, the souls of tlie just in their srparrUe slate perfected. Cf. (Nbte) ch. II. 39, 40, to which h<? refers here, and which I think confirms jny view; those heretofore spirits, but now to be perfected by being clothed apon with tlielH)dy. Still the phrase, " *piriAv of just men 478
19, with 21. So in the Lord's Supper (1 Corinthians 10. 16;
11. 21-26), tlie body and blood are separately represented. The blood itself, therefore, continues still in heaven bofore God, the perpetual ransom-price of "the eternal covenant " (ch. 13. 20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (ch. 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 (ch. 9. 14; 10. 22; Isaiah 52. 15). This sprinkling is analogous to the sprinkled blood of the Passover.
Cf. Revelation 5. 6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require njeat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory oC 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 (ch. 9. 18, 22). speaketik better things than that of Abel—viz., than the sprinkling (the best MSS. read the article inacitit/ic, which refers to "sprinkling," not to "blood," which last in neuter) of blood by Abel In his sacrifice spake. This comparison between two things of the same kind [viz., Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different In kind and In results (viz., Christ's sacrifice, and Abel's own blood [AlfokdJ, which was not a sacrifice at all), cf. ch. 11. 4 ; (Jenesis 4. 4. This accords with the whole tenor of the Epistle, and of this passage in particular (v. 18-2"2,) 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, n\oreover, was testified to by God as acceptable to Him above Cain's), cf.ch. 9. and 10. The word " better" imp Uefi
The Danger of Be/using the Word. HEBEEWS XIII. An Exhortation to Cliarily, etc.
of themselves, but be removed. The new abiding heaven and eartli are also made by God, but they are of a liiglier nature than tlie 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" (Isaiah 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. 28. receiving—as we do, in prospect and sure hope, also in the possession of tlie Spirit the first-fruits. This is our privilege as Christians, let us have grace—"let us have thankfulness." [Alford after Chrysostom.] But (1.) this translation is acccording 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 Eng-
Buperlcjrtty to something that is good: but Abel's own blood was not at all good lor the purpose for which
Christ's blood was efficacious; uay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. BENGEli takes "the blood of Abel" as put for all tl\e blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world ; counteracted by the blood of Christcalmly 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 priestliood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel, as. refuse not—through unbelief. Ulin that spcaketh God in Christ. As the blood of sprinkling is represented as speaking to God for us, u. 24; so here God is represented as speaking to us (ch. 1. 1, 2). His word now is the prelude of tlie last "shaking" of all things {v. 27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (v. 26). wlio refused liliu Greek, " refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to tliem by God any more (u. 19), covered over refractory hearts, as lish Version "grace" (i.e.. Gospel grace, the work of the Spirit, producing faith exhibited in serving Ood), but does not suit "thankfulness." acceptably Greek, "wellpleasingly." reverence and godly fear— The oldest MS.S. read, " reverent caution and fear." Reverent caniion (same Greek as inch. 5. 7; see i\roe there) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves. 39. Greek, "For even:" "for also: ' introducing an additional solemn incentive to diligence. Quoted from Deuteronomy i. 2i. our God—in whom we hope, is also to be feared. He is love; yet there is another side of his character, God has wrath against sin (ch. 10. 27, 31).
tlieir subsequent deeds showed {ch. 3. 16). tliat siiaUe— revealing with oracular warnings His Divine will: so tlie Greek. If we turn away Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." Him. that speaketh from heaven—God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preacliing frequent mention
Is made of " the kingdom of the heavens'' (Greek, Matthew
8. 2). In the giving of the law God spake on eartli {viz.. Mount Sinai) by augels (ch. 2. 2; cf. ch. 1. 2). In Exodus
CHAPTER XIII.
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, ttie clouds, and dark-
Ver. 1-25. Exhortation to Various Graces, EspeciAXLY Constancy in Faith, Following Jesus amidst llEPKOACHES. Conclusion, with Pieces of Intelligence AND Salutations. 1. brotherly love—a distinct special manifestation of "charity" or "love" (2 Peter 1.7). The Church of Jerusalem, to which in part this Ep:stle was addressed, was distinguished by this grace, we know from Acts (cf. ch. C. 10; 10.32-34; 12.12,13). continue— charity will itself continue. See that It continue ivith you. 3. Two manifestations of "brotherly love," hospitality, and care for those in bonds. Be not forgetful—Implying it was a duty which tliey all recognized, but wliich they might forget to act on (u. 3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians. [Julian, Ep. 49.] enter, tained angels unawares—Abraham and Lot did so (Genesis 18. 2; 19. 1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he maybe unexpectedly found to be as much ,a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word. Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it \i'AS, escaped the entertainers tliat they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing. 3. Remember—in prayers and acts of kindness, bound with them—by virtue of the unity of the members ness, are meant, out of which God by angels proclaimed the law on Sinai. !46. then shook—when He gave the law on Sinai, now—under the Gospel, promised—tlie announcement of His coming to break up the present order of tilings, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. Yet once more—Cf. my Notes, Haggai 2. 6, 21,
22, both 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 lit., " it is yet one little," i.e., 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 wliich the presage was given in the shakings at the first advent: tlie convulsions connected with the overtlirow of Jerusalem shadowing forth those about to be at tlie overtlirow of all the God-opposed kingdoms by the coming Messiali. 27, this word, I'et once more-.So Paul, by the Spirit, sanctions the LXX. rendering of Haggai 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 w?ute,t)ut that it is to be "once more" as the final act. The stress of his argument is on tlie "once." Once for ill the body under one Head, Christ (1 Corinthians 12. 26). suffer adversity Greek, ".are in evil state." 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 sympatlify.e 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.] 41. is—translate, " Let marriage be treated as honouralile :" as v. 5 also is an exhortation, in all—" in the case of all men:" "among nil: once and fmever. "In saying 'once more,' the .Spirit implies that something has already passed, and someinlng else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, i.e., not many limes." [ESTius.] those thiiigii that are shaken—tlie heaven and the earth. As tinshaking is to be tutal, so shall the removal be, making way for the liet-
things that are unremovable. Cl. ine .Fewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of tlie everlasting state of bliss, as of things . . . made viz., of this present t.*£*i6ie creation: cf. 2 Corinthians .I. I; and all." "To avoid fornication let every man have his own wife" (1 Corinthians 7. 2). Judaism and Gnosticism combined were sooii about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted ch, 9. 11, "made with hands ... of this creation," i. e., things so made at creation that they would not remain