Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin have unwisely attempted to amend one of the words in Hebrew, while there are three words which must be altered if we attach importance to verbal identity; and even the amended word can hardly answer the purpose, a sense being given to it, which it has nowhere else.
If we make {:{כאבa verb, it will not be suitable, for its meaning is to be sore, to be sad, to be sorrowful, and is ever used intransitively; and if like Schleusner, we make it a {,{יכאיבit will hardly bear the meaning here required; it is used in the sense of making sore, sad, or sorrowful. This, indeed, approaches to a verbal identity; but then there is ``every'' to be put in, and ``delights in'' is to be changed into ``receiveth.'' To be overscrupulous about words, when the general meaning is the same, is neither wise nor reasonable, but wholly puerile; it is a disposition clearly discountenanced by the usage of Scripture, there being many passages in which the meaning is given but not the words. Even in this Epistle the same passage is quoted twice, but in different words. See chapter 8:12; 10:17
The Vulg., the Syr., and the Targ., materially agree with the Hebrew text as it is. The Arab. alone favors the Sept. Macknight quotes Hallet as saying, that the Syr. and the Targ., as well as the Arab., coincide with the Sept.; which is quite a mistake. The Syr. is, ``For whom the Lord loveth he correcteth, like a father who correcteth his own son;'' and the Targ. is nearly the same, the word ``father'' being retained. And then what this author says as to the meaning of the verb {:{כאבis not true; there is no instance in which it is used in the sense of scourging. We must not pervert the meaning of words, or invent a new meaning, to gratify a fond desire for verbal agreement.
But there is in this quotation what deserves special notice. ``Correction'' was by the rod; so we find the rod and correction joined together in Proverbs 22:15. In Hebrew it is ``the rod of correction ({'',){מוסרand in the Sept., ``rod and correction ({παιδεία}.)'' In Proverbs 23:13, correction and beating with the rod are represented as the same thing. Bearing this in mind, we shall understand the connection and meaning of this passage, ---
11. The correction of the Lord, my Son, despise not, --- And fret not at his chastisement;
12. For whom the Lord loveth he chastiseth, And corrects as a father the Son he graciously accepts.
The middle lines are evidently connected; chastisement is the subject of both, the noun and the verb are from the same root. Then the first and the fourth are also connected; the ``Son'' is mentioned in both; and the verb in the last line must be borrowed from the subject of the first line, and that is correction. We hence see the reason why {μαστιγοῖ} is introduced, it being nothing more than to supply what is left to be understood in Hebrew.
Appendix S2
APPENDIX S 2
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Chapter 12:11. Peaceable fruit of righteousness, etc This is a phrase which is commonly understood as to its general import, and yet it is difficult to explain it satisfactorily. Some take ``of righteousness'' as the exegetic genitive case, ``the peaceable fruit,'' that is, as Macknight explains it, ``which is righteousness;'' and he adds, ``Righteousness is denominated peaceful, because it is productive of inward peace to the afflicted person himself, and of outward peace to them with whom he lives; also it is called the fruit of God's chastisements, because afflictions have a natural tendency to produce virtues in the chastised, which are the occasion of joy far greater than the pain arising from the chastisement.'' Psalm 119:67, 71, 75
Doddridge also seems to have understood the phrase in the same sense, for he says, that chastisement ``produces and improves those virtues which afford joy and peace to the mind.'' To the same effect are the remarks of Scott, and Calvin's view seems to be similar.
The phrase admits of another meaning: ``The fruit of righteousness,'' according to the more frequent usage of Scripture, means the fruit which belongs to righteousness, or in the words of Stuart, ``such as righteousness produces,'' or in the words of an author quoted by Poole, ``which proceeds from righteousness.'' Righteousness seems to mean here what is just and right, or what ought to be done according to the will of God, as when our Savior says, ``For thus it becometh us to fulfill all righteousness,'' Matthew 3:15. What may be deemed as especially referred to here, is submission or subjection to the divine will mentioned in verse 9. This subjection was righteousness; it was right according to the statement in verse 7. It was said before that the object of correction is to make us partakers of God's holiness; now he mentions righteousness; they are connected. We must be made holy, we must be cleansed from pride, worldliness, and selfwill, in order that we may do what is right and just, that is, submit to God's will when he chastises us; and when this submission or righteousness takes place, then correction produces a peaceable or a blessed fruit, that is, such an effect, or such a blessing, as peace or happiness. Peace and happiness are both signified by the word; but ``blessed'' or happy is more suitably applied to ``fruit'' than ``peaceable'' or peaceful.
Then the meaning may be thus conveyed, ``but it afterwards yields to those who are exercised (or trained, that is, unto holiness) by it, a blessed fruit, such as righteousness (that is, subjection to our Father's will) brings forth.''
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APPENDIX T 2
Chapter 12:13. And make straight paths, etc. If this be a quotation, and not an appropriation of certain words, it is taken from Proverbs 4:26, where the Hebrew is, ``Make direct the path of thy feet;'' and the Sept., ``Make straight the paths for thy feet,'' the very words of this passage. That the verb in Hebrew means to ``make direct,'' and not to ``ponder,'' as in our version, is evident
John Calvin from a similar phrase in Psalm 78:50, ``He made (or made direct) a way to his anger.'' The verb is the same as in Proverbs. The noun means a balance, or rather the beam of a balance, (see Proverbs 16:11,) which is straight, and is used to equalize what is weighed. The verb may therefore include the idea of making straight or of making even. The verse that follows in Proverbs 4:26, favors this idea of a straight path, ``Turn not to the right hand nor to the left,'' which implies that it is a straight course that is to be taken. See verse 25
direct the path of thy feet,'' or ``Make straight the paths for thy feet,'' evidently means, ``Let the path or paths along which you go, be direct or straight.'' The ways of error and sin are called crooked paths: see Proverbs 2:15; Isaiah 59:8. So the way of truth and holiness is compared to a straight line, from which we are not to deviate either to the right hand or to the left.
It is remarkable what the Apostle says in Galatians 2:14, of Peter and those who dissembled with him, that they ``did not walk uprightly (or literally, did not foot straightly, {οὐκ} {ὀρθοποδοῦσι}) according to the truth of the Gospel;'' they deviated from the straight line prescribed by the Gospel. The idea, therefore, of removing impediments, of making their paths plain or smooth, as Macknight and others render it, seems not to be here intended; nor does it comport with what follows, ``that the lame,'' or the feeble, ``may not turn aside, but rather be healed,'' that is, of his lameness, or his weakness. For were those reputed strong in the faith not to walk straightly, but to turn into the crooked ways of dissimulation, like Peter and others at Antioch, the lame, the weak in faith, would be tempted to do the same, instead of having their lameness healed, or their weakness strengthened by the example of others walking in a straight course.
The idea of dislocation given to {ἐκτραπὣ} by Schleusner, Macknight, and others, is one invented for the purpose of suiting what they conceived to be the meaning of this passage, which is by no means necessary, and is indeed inappropriate to the context when rightly understood. ``That which is lame,'' {τὸ} {χωλὸν}, is a neuter instead of a masculine, an idiom we often meet with in the New Testament.
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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
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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.
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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.
John Calvin
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
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blood speaks a language different from that of Abel.
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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, {,{עשהhas evidently this meaning, ``all his works which he had made,'' ({),{עשהor completed, or finished. (Genesis 2:2; see Isaiah 41:4.)
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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.
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APPENDIX A 3
John Calvin
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.
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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
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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.
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APPENDIX C 3
Chapter 13:5 I will never leave thee, etc There are three places where these words with some variety are found, Deuteronomy 31:6; Joshua 1:5; 1 Chronicles 28:20. In the first, they are the words of Moses to the people of Israel; in the second, the words of God to Joshua; and in the third the words of David to Solomon. The Hebrew in the three places is exactly the same, excepting the change of person; but in none is the version of the Sept. the same. The words, as here given, is literally the Hebrew in Joshua 1:5, where the Greek version is wholly different; only the Apostle introduces the treble negatives as found in that version in Deuteronomy 31:6, but not given in that version in either of the two other instances. Then the quotation is from Joshua 1:5, except that the Apostle follows the Sept. in Deuteronomy 31:6, as to the three negatives.
The Hebrew could not be rendered as to the verbs more correctly than what is done by the Apostle, which are the same in the Sept., except in Joshua 1:5. The first verb means to relax, and in a transitive sense, to let go, to dismiss, to give up, to surrender; and the second verb means to leave, to forsake, to desert. The verbs in Greek bear a similar meaning. To give a distinct sense to each, we may render the clause thus, ---
will not dismiss thee, Nor will I by any means desert thee.''
That is, I will not give thee up so as to separate myself from thee; nor will desert thee, no, by no means, when thou art in difficulties and trials.
The three negatives with the last verb are remarkable. There is in Hebrew what somewhat corresponds with them. The {{וwhen preceded by a negative may often be rendered and not, nor, neither. Then the version would be this, ``I will not dismiss thee, nor will I, no, forsake thee.'' It is indeed a promise, that God will continue to be our God, so as not to give us up, and that he will by no means forsake us in time of need.
The quotation in the next verse is from Psalm 118:6, and is literally the Sept. The Hebrew is somewhat different, ``The Lord is mine, and I will not fear; what can man do to me?'' Then the next verse shews that the Lord who was his was also a help to him, ``The Lord, mine, is my help, (literally, for my help;) and I shall look on my haters;'' a phrase which signifies that he should gain the victory over them. The word ``help'' is borrowed by the Sept. from the seventh verse; and as it was evidently the Apostle's design to confirm the last clause of the previous citation, ``I will not forsake thee,'' he deemed it sufficient to quote
John Calvin
the words of the Sept.
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APPENDIX D 3
Chapter 13:7 Rule over you, etc. The word {ἡγουμένοι} means properly leaders, conductors, guides, such as lead the way, and according to its secondary meaning, presidents, chiefs, governors, rulers. It is rendered ``prefects --- praefectorum,'' by the Vulg.; ``leaders --- ductorum,'' by Beza and Stuart; and ``rulers'' by Macknight; Doddridge paraphrases it, ``Who have presided over you.'' The version most suitable to the context is ``your leaders;'' for they are spoken of as persons to be followed; they were such as took the lead in religion and were examples to others. But in verse 17 the idea of a ruler is most suitable, for they were to be obeyed. The specific meaning of a word which has various senses is ever to be ascertained from the context. The leaders here referred to were those who had finished their course; for they were to remember them, and not to observe their conduct then as though they were living; and contemplating the end or conclusion of their life, they were to follow their faith.
The word {ἔχθασις}; means an outlet, a way of escape, also the end, conclusion, or termination of a thing, or the issue; and {ἀναστροφὴ} signifies manner of life, intercourse, behavior, conduct, the way in which one lives. There is no English word that can suitably express it. It may be rendered here ``life,'' --- ``and contemplating the end of their life, follow their faith;'' that is, what they believed. They ended their life in peace, and were enabled to triumph over all evils by means of the faith which they professed and possessed.
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Chapter 13:8 Jesus Christ the same, etc The connection of this verse is differently viewed, and also its meaning. Some connect it with the preceding verse thus, --- ``Jesus Christ is even the same in power, grace, and faithfulness; he supported your leaders and guides, who have completed their trials victoriously; he being still the same will support you.'' Such is the view taken by Grotius, Doddridge, Macknight, Scott, and Stuart. Others, as Scholefield, Bloomfield, and some German divines, connect the verse with what follows in this sense, --- ``Jesus Christ is the same, therefore be ye the same, and be not carried about by divers and strange doctrines.''
But there is no need of this exclusive connection, as the verse appears connected with the preceding and the following verse. Those who adopt the first view seem to be wrong as to the main subject of the passage. What the Apostle exhorted the Hebrews to do was to follow the faith of their leaders who were gone to rest, and the contemplation of their happy and victorious end was introduced for the purpose of encouragement in following their faith. And that