Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin from him are those unutterable groanings mentioned by Paul (Romans 8:26.) It is not, then, without reason that Jude teaches us, that no one can pray as he ought without having the Spirit as his guide.
21. Keep yourselves in the love of God. He has made love as it were the guardian and the ruler of our life; not that he might set it in opposition to the grace of God, but that it is the right course of our calling, when we make progress in love. But as many things entice us to apostasy, so that it is difficult to keep us faithful to God to the end, he calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise we must necessarily fail every moment.
But it ought to be noticed that he would not have us to hope for eternal life, except through the mercy of Christ: for he will in such a manner be our judge, as to have no other rule in judging us than that gratuitous benefit of redemption obtained by himself.
22. And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. 497 This is the difference which he mentions.
The participle {διακρινόμενοι}, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot be saved.
Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, ``Rebuke the judged,'' (Arguite dijudicatos.) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.
23. Hating even the garment. This passage, which otherwise would appear
497Though most agree that by "fear" here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right — "with fear." — Ed.
CHAPTER 1
obscure, will have no difficulty in it, when the metaphor is rightly explained. He would have the faithful not only to beware of contact with vices, but that no contagion might reach them, he reminds them that everything that borders on vices and is near to them ought to be avoided: as, when we speak of lasciviousness, we say that all excitements to lusts ought to be removed. The passage will also become clearer, when the whole sentence is filled up, that is, that we should hate not only the flesh, but also the garment, which, by a contact with it, is infected. The particle {καὶ} even serves to give greater emphasis. He, then, does not allow evil be cherished by indulgence, so that he bids all preparations and all accessories, as they say, to be cut off.
24 Now unto him that is able to keep you. He closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them. 498
Some copies have ``them'' instead of ``you.'' If we receive this reading, the sense will be, ``It is, indeed, your duty to endeavor to save them; but it is God alone who can do this'' However, the other reading is what I prefer; in which there is an allusion to the preceding verse; for after having exhorted the faithful to save what was perishing, that they might understand that all their efforts would be vain except God worked with them, he testifies that they could not be otherwise saved than through the power of God. In the latter clause there is indeed a different verb, {φυλάξαι}, which means to guard; so the allusion is to a remoter clause, when he said, Keep yourselves
END OF THE EPISTLE OF JUDE
498The doxology is as follows, — "To the only wise God (or, to the wise God alone) our Savior, be glory and greatness, might and dominion, both now and through all ages." "Dominion" ({ἐξουσία}) is the right to govern, imperial authority or power; ``might'' ({κράτος}) is strength to effect his purpose, omnipotence; ``greatness'' ({μεγαλωσύνη}) comprises knowledge, wisdom, holiness, and everything that constitutes what is really great and magnificent; and ({δόξα}) is the result of all these things which belong to God; all terminate in his glory. The ultimate issue is first mentioned, then the things which lead to it. It is by acknowledging his sovereign power, his capacity to exercise that power --- his omnipotence, and his greatness in everything that constitutes greatness, that we give him the glory, the honor, and the praise due to his name. --- Ed.
Appendices
Hebrews: Appendix of Additional Notations
APPENDIX OF ADDITIONAL ANNOTATIONS.
Appendix A
APPENDIX A
Chapter 1:3 Who being the brightness, etc. The words are rendered by Beza, ``the effulgence of his glory, and the impress of his person;'' by Doddridge, ``the effulgent ray of his glory, and the express delineation of his person;'' by Macknight, ``an effulgence of his glory, and an exact image of his substance;'' and by Stuart, ``the radiance of his glory, and the exact image of his substance.'' The word ``brightness,'' does not adequately express the meaning of the first word, {ἀπαύγασμα}, which signifies an emitted light, a splendor proceeding from an object. The most suitable word would be, outshining, or irradiation, ``the outshining of his glory.'' The ``express image'' of our version is the impress, the engraven or impressed form, derived from the archetype. And ``impress,'' as given by Beza, fully expresses it.
The words are doubtless metaphorical, but the idea is this --- that Christ, as a Mediator, as the Son of God in human nature, exactly represents what God is, being the very image of him who is invisible. ``Substance,'' or essence, is the divine nature in all its glorious and incomprehensible attributes of power, wisdom, holiness, justice, and goodness. These and other perfections are exhibited in Christ perfectly, and in such a way that we can look on them, and in a measure understand them. Hence he said, ``He that hath seen me, hath seen the Father,'' John 14:9.
The word {ὑπόστασις}, does not mean a ``person,'' either in Scripture or in classic writers. It is a meaning invented by the fathers during the Arian controversy. As used in the Sept. and in the New Testament, it means foundation or basis, Ezekiel 43:11, --- substance, Psalm 139:15, --- expectation, Psalm 38:11, --- and confidence, 2 Corinthians 9:4. Its classic meaning, according to Stuart, is foundation, steadfastness, courage, purpose, resolution, determination, substance, essence, being. There is in Colossians 1:15, a phrase of a similar import, with ``the impress of his substance,'' where Christ is said to be ``the image ({εἴχων} --- the likeness) of the invisible God.'' The substance or essence is ``the invisible God,'' and ``the impress'' is ``the image.''
the opinion,'' says Stuart, ``that the verse now under consideration relates to the incarnate Messiah, and not to the Logos in his divine nature simply considered, I find that Scott and Beza concur, not to mention others of the most respectable commentators.''
John Calvin
It was the mistaken view which the fathers took of the passage that led them to invent a new meaning to the word {ὑπόστασις}; and many have followed them.
Appendix B
APPENDIX B
Chapter 1:5. Thou art my Son, etc. It is to be observed that Christ is called a Son when his prophetic office is referred to, ver. 2, when spoken of as a king, ver. 8, when his priesthood is mentioned, chapter 5:5, and when a comparison is made between him and Moses, chapter 3:6. But as a king over his people is he represented here as superior to angels; and David as his type was also called a son because he was a king. Christ is said here to have derived his name by ``inheritance'' --- from whom? The Apostle refers throughout to the Old Testament; and what does Peter say That David, being a Prophet, knew that God ``would raise up Christ to sit on his throne,'' Acts 2:30. Then the inheritance in this instance was from David. Christ is God's onlybegotten Son as to his divine nature; but he is also a Son in a peculiar manner, superior to all others, that is, as a Prophet, Priest, and King. There were types of him in these offices; but they were only types, and therefore far inferior to him even as to these offices. And angels never sustained such offices.
Appendix C
APPENDIX C
Chapter 1:6 And again when he bringeth, etc Critics have found some difficulty in the order in which the particles are arranged here, and have proposed a transposition, which is not at all necessary. The word ``firstbegotten,'' or firstborn, seems to have been used on account of what the previous verse contains. The words, ``Today have I begotten thee,'' refer clearly to the resurrection; and Christ is said to have been ``the firstborn from the dead,'' Colossians 1:18. Having then referred to Christ's resurrection, he now as it were goes back to his birth, or to the announcement made in prophecy of his coming into the world, and seems to say, that not only when he became the firstborn from the dead he attained a manifested superiority over angels, but even at his first introduction into the world, for they were commanded even to worship him. ``And when again,'' or also, or moreover, ``he introduces,'' etc.; as though he had said, ``God owned him as his Son by raising him from the dead; and again, or in addition to this, when he introduced him into the world, he commanded the angels to worship him.'' So that the subordination of angels was evident before his resurrection, even at his very introduction into the world.
Stuart considers his introduction to be his birth, and regards the words, ``and let all the angels of God worship him,'' as borrowed, though not literally, from Psalm 97:7, to express what is intimated in the account of his birth, Luke
HEBREWS: APPENDIX OF ADDITIONAL NOTATIONS
2:10-14. The Hebrews, written to, were, he supposes, acquainted with that event.
This is the view taken by some of the fathers, Chrysostom and others. But some, as Mede, thinking the quotation a prophecy, consider that his second coming is intended, as the contents of the Psalm were deemed to be descriptive of the day of judgment. A third party, as Dr. Owen, view the introduction to be Christ's birth, and consider the Psalm as giving an allegorical description of the progress of the Gospel in the world; and this seems to be the view taken by Calvin, and is apparently the most consistent.
The difference in the quotation is quite immaterial. The words in the Psalm are, ``Worship him all gods,'' or rather angels; for so is the word sometimes rendered. The version of the Sept. is, ``Worship him all ye his angels;'' and here ``God ``is put instead of ``his.''
Appendix D
APPENDIX D
Chapter 1:10. Thou, Lord, etc. The quotation is literally from the Sept., only the order of the words in the first sentence is changed; and it is literally the Hebrew, except that {σὺ} {χύζιε} are added. The Hebrew is, ``Of old the earth hast thou founded, and the work of thy hands are the heavens.''
Nothing can more clearly prove the divine nature of Christ than this quotation; and it settles at once the meaning of {αἰω̑νας}; in the 2nd verse, as it confirms the truth that Christ, the Messiah, being not only the Son but also the onlybegotten of God, is the Creator of the world, even the earth and the heavens, as here stated. Nor can the word have any other meaning in chapter 9:26, and 11:3 It is generally admitted that this Psalm refers to Christ; and Dr. Owen mentions three particulars in proof of this, --- the redemption of the Church, verses 13 and 16, --- the call of the Gentiles, verses 15, 21, and 22, --- and the creation of a new people, verse 18; and he adds, that the Jews themselves refer the last thing to the time of the Messiah.
Referring to the words, ``as a vesture,'' the same author beautifully observes, that the whole creation is like God's vesture, by which he shews himself to men in his power and wisdom, and that hence it is said, that he ``clothes himself with light as with a garment,'' Psalm 104:2.
Appendix E
APPENDIX E
Chapter 1:14 Are they not all ministering spirits, etc It is said of Christ also, that he was a minister or a servant; but while he was a servant, he was at the same time the Lord of all, which cannot be said of angels. Yet as a servant he was superior to them; for he became so in a work which they were not capable