Commentary on Hebrews and the Catholic Epistles John Calvin
HEBREWS: APPENDIX OF ADDITIONAL NOTATIONS
to finish, to perfect; and it depends on the context what that completion or perfection means. To perfect the sanctified or the expiated, or those atoned for, was completely to free them from the imputation of sin, to make them fully clear from guilt, or in other words, fully to take away their sins, which was never done by the sacrifices of the law, verse 11. This is the point here handled. Stuart gives the real meaning by the following free translation, --- ``By one offering, then, he hath fully accomplished for ever what was needed by those for whom expiation is (was) made.''
The perfecting ``for ever'' by one offering in this verse, proves that ``for ever,'' {εἰς} {τὸ} {διηνεκὲς}, in verse 12, is to be connected with the offering of one sacrifice, and not with the sitting on God's right hand; the verse may be thus rendered, ---
12. ``But he, having offered one sacrifice for sins for perpetuity, (or, according to Beza and Stuart, 'one perpetual sacrifice for sins,') sat down on the right hand of God, henceforth waiting until his enemies be made his footstool.''
Some copies have {αὐτὸς}; --- ``he;'' and some, {οὗτος}; --- ``this.'' If the latter be adopted, it ought not to be rendered ``this man,'' but ``this priest,'' such being the word used before. As one sacrifice is opposed to many sacrifices, so a perpetual sacrifice, that is, a sacrifice perpetually efficacious, is opposed to those sacrifices which were often made.
Appendix L2
APPENDIX L 2
Chapter 10:19 21. Of these verses the following rendering is offered, --- 19. ``Having then, brethren, liberty as to an entrance into the 20. holiest through the blood of Jesus, which he has consecrated for us, a way new and leading to life, through the
21. veil, that is, his flesh, --- and having a great priest over the house of God, let us approach,'' etc.
It is rather ``liberty'' or freedom than ``boldness,'' and so it is rendered by Beza, Doddridge, and Stuart. The Vulgate has ``confidence.'' The word for ``consecrated'' is literally ``initiated:'' Christ first opened the way, and opened it for his people. The ``way'' is in apposition with ``entrance.'' It was ``new,'' in contrast with the old under the Law, and living or ``leading to life:'' so {ζῶσαν} evidently means here. It has often a causative sense. The ``living bread'' in John 6:51, is said in verse 33 to be the bread that ``giveth life.'' So here the living way may be said to be that which leads to life.
There is a division of opinion as to the ``veil.'' Calvin, Doddridge, Stuart, and others, take the veil as a figurative expression for the human nature of Christ; and they ground their opinion on the following texts, John 1:14; 1 Timothy 3:16; Philippians 2:6. Others give this explanation, ``As the veil was removed for the entrance of the high priest, so Christ s body was removed by death, in order to open an entrance into heaven.'' But the easiest and the most natural way is
John Calvin to consider it an allusion to what took place at our Saviors death, the rending asunder of the veil of the temple, (Matthew 27:51,) which was a significant intimation and a striking symbol of what was done by Christ when he died on the cross. It was by his flesh or body being torn and rent, when suffering for us, that a way to the holiest was opened to us, and the same is ascribed to his blood in the former verse, so that one part corresponds with the other. The way was opened through the veil being rent, which symbolized his rent or torn flesh.
Appendix M2
APPENDIX M 2
Chapter 10:22. With pure water It is evident that baptism is not here referred to, because the Apostle is instructing the Hebrews, who had been baptized, how they were daily to draw nigh to God.
The words ``pure water'' are not found elsewhere in the New Testament, nor in the Sept. but once, Ezekiel. 36:25, where our version is ``purifying water,'' and no doubt correctly, though the early versions have ``pure water.'' It was a command as to Aaron, ``He shall wash ({λούσεται}) with water his whole body ({πάν} {τὸ} {σῶμα};)'' So the Sept., but the Hebrew is ``his flesh,'' ({),{בשרוthough the Samaritan text has ``all,'' ({){כלbefore it, Leviticus 16:4. See also Leviticus 16:24. The terms here used are sacerdotal or Levitical. The ``sprinkled'' with blood were the priests at their consecration, and not those who brought their offerings. See Leviticus 8:30. In no other case were any sprinkled with blood except the lepers, and the people when the covenant was made. Washing with water was also done by the priests at their consecration, (see Leviticus 8:6,) and whenever they ministered. (Exodus 30:20, 21.)
The reason of this allusion especially to what was done as to the priests, seems to have been this, to shew that all who now draw nigh to God through Christ are priests, for they all serve God as it were in the sanctuary, and like the high priest, enter as it were into the holiest, not once a year, but daily and constantly, whenever they hold communion with God.
As sprinkling in the case of Christians is continually needed, so is washing, as the daily washing of the priests before they engaged in their duties. (Exodus 40:32.) The sprinkling betokens forgiveness, and washing, sanctification or cleansing. See 1 Peter 1:2; and 2 Corinthians 7:1; 1 Thessalonians 5:23.
It may be added that as ({ζῶσαν}, living, seems to have been used in verse 20 in a causative sense, so {καθαρὸν} in this passage; and it may be rendered, as in Ezekiel 36:25, ``purifying.'' The priests after washing were said to be clean, and were deemed to have been thereby purified, which proves that washing was nothing more than a symbol. Pure or purifying water signifies the sanctifying effect of divine grace.
HEBREWS: APPENDIX OF ADDITIONAL NOTATIONS
Appendix N2
APPENDIX N 2
Chapter 10:26. Willfully, etc. It is rendered by the Vulg., ``voluntarie - -- voluntarily;'' by Beza, ``ultro --- of one's own accord;'' by Doddridge and Macknight, as in our version, and by Stuart, ``voluntarily.''
It occurs in one other place, (1 Peter 5:2,) and is rendered ``willingly;'' it is found as an adjective in Philemon 14, and is rendered willingly; and in both instances in opposition to ``constraint.'' So that Schleusner's explanation seems right, ``with no compelling force --- nulla vi cogente.'' It is used in the Sept. for a Hebrew word which means freely, with free will, spontaneously. We may therefore thus render the words, ``For if we sin of our own free will, (that is, renounce the faith, which is clearly the sin intended,) after having received the knowledge of the truth, there remains no more a sacrifice for sins.''
According to this verse the case of the persecuted is not here contemplated, for they are under constraint; but such are spoken of here as renounced the faith willingly, freely, by their own free choice; so that ``willfully'' is not what is meant, but spontaneously, without any outward constraining force or influence.
The fathers, such as Chrysostom, Theophylact, and Augustine, sadly blundered on this passage, because they did not understand the sin that is here intended, though it be evidently that of apostasy according to the drift of the whole context; and hence they said some strange things about sin after baptism, though baptism is neither mentioned nor alluded to in the whole passage. How many errors and absurdities have been introduced by the fathers into the world!
Appendix O2
APPENDIX O 2
Chapter 10:30 The Lord shall judge The same meaning is given to ``judge'' here by Beza as by Calvin; but Doddridge, Grotius, and Macknight think it means to avenge, to vindicate, or defend. The argument is considered to be this, --- ``If God would avenge the injury done to his people, much more the injury or reproach done to his Son and the Holy Spirit.'' Stuart and Bloomfield give the verb the sense of condemning or punishing; that is, his apostatizing people, --- ``The Lord will condemn (or punish) his people.''
The two quotations are connected in Deuteronomy 32:35, 36. ``Vengeance'' refers to idolaters; and lest an advantage should have been taken of this, he added, as it seems, these words, ``The Lord will judge his people;'' that is, he will call his people to an account, so as to reward some, and to punish others. The apostates might have said, ``Though we leave the Christian, and turn to the Jewish religion, we shall not be idolaters; therefore the vengeance you threaten will not belong to us. To prevent this kind of evasion, the Apostle adds, ``The Lord will summon to judgment his own people, and give to each
John Calvin according to their works. The fact, that God is a judge, who will reward some and punish others, is what is meant; and this view accords with the passage in Deuteronomy, and also with the design of the Apostle here.
The two verbs also, the Hebrew {,{ידיןand the Greek {κρινεῖ}, will admit of this meaning. The first, indeed, though not the second, often means to vindicate, to defend; but the context in Deuteronomy 32:36, requires its sense to be that of executing what is right and just to all. See Genesis 30:6
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.
HEBREWS: APPENDIX OF ADDITIONAL NOTATIONS
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