Hebrews 10:30

(30) By a new and living way.—Better, by the way which He dedicated (or inaugurated) for us, a new and living way. This way was opened to us by Him; in it we follow Him. For Him, the way into the Holiest led through the veil, His flesh. As the veil concealed from the high priest the place of God’s presence, which he could enter only by passing through the veil; so, although in His earthly life Jesus dwelt in the presence of God, yet as our representative He could not enter the heavenly sanctuary until He had passed through and out of His life of flesh (see Heb_9:11). There is probably a covert allusion to the rending of the Temple veil in the hour when Jesus thus passed through the rent veil of His flesh. This way is new (Heb_9:8; Heb_9:12), it is living, for in truth this “way” is living union with Christ (Joh_14:6).

(30) Vengeance belongeth unto me, I will recompense.—This quotation from Deu_32:35 completely preserves the sense of the original words, “To me belongeth vengeance, and recompence,” whilst departing from their form. The LXX. shows still wider divergence, neglecting entirely the emphasis which rests on the words “to Me” It is therefore very remarkable that this quotation is given, in exactly the same form, in Rom_12:19. As, however, the words “I will recompense” are found in the most ancient of the Targums (that of Onkelos) it is very possible that St. Paul may have there adopted a form already current amongst the Jews. (See Note on Rom_12:19.) If so, there is no difficulty in accounting for the coincidence in this place. But, even if this supposition is. without foundation, and the saying in this form was first used in Rom_12:19, is there any real cause for wonder if a disciple of St. Paul in a single instance reproduces the Apostle’s words? It should be observed that the words “saith the Lord” must be omitted from the text, according to the best authorities.

The Lord shall judge his people.—This, again, is a quotation, and from the same chapter (Deu_32:36). If the context of the original passage be examined, there will be no doubt as to the meaning of the words. As in Psa_43:1; Psa_135:14, “to judge,” as here used, signifies to maintain the right of one who is exposed to wrong. “The Lord shall judge His people” (see Heb_10:27) when He shall appear to establish their cause by taking vengeance on His enemies and theirs. With what impressive force would the quotations in this section (Heb_10:27-28; Heb_10:30)—differing widely in form, but presenting a very striking agreement in their meaning—fall on the ears of readers familiar from childhood with the ideas and language of the Old Testament Scriptures!

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Heb_10:30

Vengeance belongeth unto Me

I.

VENGEANCE BELONGETH TO THE LORD. By vengeance is meant vindicative justice punishing offenders, the acts whereof are condemnation and execution; and it is proper to a judge, as here it may be taken either for the power or the act and exercise of the power. The party to whom it belongs is the Lord, as He is the supreme and universal Judge; for He that is the supreme Law-giver must needs be the supreme Judge. Angels or men may have the use of it, but the propriety is in God; and that you may understand it more fully, you must know that this power of punishing is an universal, an original power, as it belongs to God and none else. It extends to all persons, to all causes, and to these in all respects; for He hath jurisdiction over angels, and the consciences and immortal souls of men, and can arrogate spiritual and eternal punishments.

II. As vengeance, so RETRIBUTION BELONGS UNTO THE LORD; and it may be considered, not only as it is a power or right to recompense, but the act and exercise of vindicative justice, and may include both the sentence and the execution, which is nothing else but a returning evil for evil, the evil of punishment for the evil of sin. The apostle in this follows the Septuagint, which turn it, I will recompense, which seems to imply, that as He is

(1) Just to punish sin.

(2) Hath a power of retribution. So

(3) He will recompense and exercise this power, and that certainly.

III. HE WILL JUDGE HIS PEOPLE. This may be understood two ways.

1. That God will judge the cause of His oppressed and persecuted people, by punishing and destroying their enemies; and this the context in Deuteronomy seems to imply.

2. That He will judge His people, and punish severely all apostates among them. Men may threaten and never condemn, they may condemn and never execute; but God will certainly do both.

IV. THE LORD SAITH SO. Man might have said it, and it might have been otherwise; out of ignorance he might have been deceived, or out of pravity he might deceive others; or if any earthly judge, who knew his own mind and power, should have said so, yet he might change his mind, or want power; and so recompense might fail. But it is God who is Supreme Judge, who cannot be deceived, cannot deceive, cannot change His mind; who hath almighty power that saith so, and His word is His deed. If therefore He say, I will recompense, I will judge; recompense and judgment will certainly follow, they cannot fail.

V. THEY KNEW IT WAS GOD WHO SAID SO; THAT GOD WHO COULD CERTAINLY DO AS HE HAD SAID, If any other had said it, and they had been ignorant of it, their fear had been less, though the danger had been as great as if they had known it. Seeing, therefore, it is the Lord who said it, and they knew that it was said, and that by Him, their fear should be answerable to the danger, and so much the greater, as their knowledge was more clear and certain. They knew this, and that by Scripture, which they believed to be the Word of God. Ignorance of this truth makes men secure and presumptuous, and so doth unbelief; this seems to prove the punishment to be unavoidable. (G. Lawson.)

Accurate scales

In the reign of King Charles I., the goldsmiths of London had a custom of weighing several sorts of their precious metals before the Privy Council. On this occasion they made use of scales poised with such exquisite nicety that the beam would turn, the Master of the company affirmed, at the two-hundredth part of a grain. Now the famous Attorney-General, standing by, and hearing this, replied, I shall be loath, then, to have all my actions weighed in these scales. (Baxendales Anecdotes.)

God avenges wrong:

When a Chief Justice was spoken to of showing mercy to a prisoner before him, he said, Let me remember that there is mercy due to my country. Have you travelled in the Alps? You will come to a magnificent and beautiful valley with flowing streams and exuberant foliage. A few miles--it may be a few steps--further, and you have a great mountain with its awful shadows, and threatening to hurl its mass over you. You cannot have the sunny valley without the frowning mountain. So there are changes in the scenery when you study the Divine working. There is the lowly valley where the flowers of redemption grow, and the waters of grace curl their eddies; and there is also the great white throne, glorious indeed, but great and terrible in its shadows, because of the intense light that shines upon it. The same engine that beneficently draws the train along will be an instrument of wrath and destruction to anything that crosses its path. God moves on the track of perfect holiness, not only bestowing blessing, but avenging wrong for the benefit of His universe. If the sinner throws himself across that track, the same law that moves Him to love will cause Him to punish the unrepenting sinner. (A. P.Pierson, D. D.)

Vengeance a Divine prerogative

A person happened to complain in the hearing of a pious man of some conduct which had been manifested towards him by his neighbours, and concluded by saying that he had a large portion of vengeance in store for them. You have stolen it, then, was the answer, for I know it does not belong to you of right, because God says, Vengeance is Mine; I will repay.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Heb 10:30-31. For we know him — As if he had said, We may well think that such shall be punished very severely, because God has declared as much, saying, Vengeance belongeth unto me, Deu 32:35; Psa 94:1-2. Though this was originally said of the idolatrous nations who oppressed the Israelites, it was very properly applied by the apostle to apostates, being a general maxim of God’s government, according to which he will act in all cases where vengeance or punishment is due. I will recompense — Recompense is the actual exercise of vengeance, and vengeance is the actual execution of judgment on sinners, according to their desert, without mitigation by mercy. He however oftentimes exercises great patience and forbearance even then, when vengeance might justly be expected. And this commonly adds to the security of wicked men, who take occasion from it to despise all the threatenings of the divine judgments which they have deserved; concluding from it, that either vengeance doth not belong to God, or that it shall be executed when and where they are not concerned. And the Lord will judge his people — If they rebel against him; and that far more rigorously than he will judge the heathen. It is a fearful thing — A thing above all others the most to be dreaded; to fall into the hands — To be exposed to the avenging justice; of the living God — Who, living for ever, can for ever punish, in what degree he pleases, the wretched creatures who have made themselves the objects of his final displeasure.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrews

HOW TO OWN OURSELVES

Heb 10:30

THE writer uses a somewhat uncommon word in this clause, which is not altogether adequately represented by the translation ‘saving.’ Its true force will be apparent by comparing one or two of the few instances in which it occurs in the New Testament. For example, it is twice employed in the Epistles to the Thessalonians; in one case being rendered, ‘God hath not appointed us to wrath, but to obtain’ {or, more correctly, to the obtaining of} ‘salvation by our Lord Jesus Christ’; and in another, ‘called to the obtaining of glory through Jesus Christ.’ It is employed twice besides in two other places of Scripture, and in both of these it means ‘possession.’ So that, though practically equivalent to the idea of salvation, there is a very beautiful shade of difference which is well worth noticing.

The thought of the text is substantially this - those who believe win their souls; they acquire them for their possession. We talk colloquially about ‘people that cannot call their souls their own.’ That is a very true description of all men who are not lords of themselves through faith in Jesus Christ. ‘They who believe to the gaining of their own souls’ is the meaning of the writer here.

And I almost think that we may trace in this peculiar expression an allusion, somewhat veiled but real, to similar words of our Lord’s. For He said, when, like the writer in the present context, He was encouraging His disciples to steadfastness in the face of difficulties and persecutions, ‘In your patience’ - in your persistent adherence to Me, whatever might draw you away, - ‘ye shall win’ - not merely possess, as our Bible has it, and not a commandment, but a promise - ‘in your patience ye shall win your souls.’ Whether that allusion be sustainable or no matters comparatively little; it is the significant and beautiful thought which underlies the word to which I wish to turn, and to present you with some illustrations of it.

I. First, then, if we lose ourselves we win ourselves.

All men admit in theory that a self-centred life is a blunder. Jesus Christ has all moralists and all thoughtful men wholly with Him when He says, ‘He that loveth his life shall lose it; and he that loseth his life shall find it.’ There is no such way of filling a soul with enlargement and blessedness and of evolving new powers and capacities as self-oblivion for some great cause, for some great love, for some great enthusiasm. Many a woman has found herself when she held her child in her arms, and in the self-oblivion which comes from maternal affections and cares has sprung into a loftier new life. Many a heart, of husband and wife, can set its seal to this truth, that the blessedness of love is that it decentralises the soul, and substitutes another aim for the wretched and narrow one that is involved in self-seeking. And even if we do not refer to these sacred heights of maternal or of wedded love, there are many other noble counterpoises to the do-grading influence of self- absorption, which all men recognise and some men practise. Whoever has once tasted the joy and rapture of flinging himself into some great enthusiasm, and has known how much fuller life is when so inspired than in its ordinary forms, needs no words to convince him that the secret of blessedness, elevation, and power, if it is to be put into one great word, must be put into this one, ‘self-oblivion.’

But whilst all these counterpoises to the love of self are, in their measure and degree, great and noble and blessed, not one of them, nor all of them put together, will so break the fetters from off a prisoned soul and let it out into the large place of utter and glad self-oblivion as the course which our text enjoins upon us when it says: If you wish to forget yourselves, to abandon and lose yourselves, fling yourselves into Christ’s arms, and by faith yield your whole being, will, trust, purposes, aims, everything - yield them all to Him; and when you can say, ‘We are not our own,’ then first will you belong to yourselves and have won your own souls.

There is nothing except that absolute departure from all reliance upon our own poor powers, and from all making of ourselves our centre and aim in life, which gives us true possession of ourselves. Nothing else is comparable to the talismanic power of trust in Jesus Christ. When thus we lose ourselves in Him we find ourselves, and find Him in ourselves.

I believe that, at bottom, a life must either spin round on its own axis, self- centred and self-moved, or else it must be drawn by the mass and weight and mystical attractiveness of the great central sun, and swept clean out of its own little path to become a satellite round Him. Then only will it move in music and beauty, and flash back the lustre of an unfading light. Self or God, one or other will be the centre of every human life.

It is well to be touched with lofty enthusiasms; it is well to conquer self in the eager pursuit of some great thought or large subject of study; it is well to conquer self in the sweetness of domestic love; but through all these there may run a perverting and polluting reference to myself. Affection may become but a subtle prolongation of myself, and study and thought may likewise be tainted, and even in the enthusiasm for a great cause there may mingle much of self-regard; and on the whole there is nothing that will sweep out, and keep out, the seven devils of selfishness except to yield yourselves to God, drawn by His mercies, and say, ‘I am not my own; I am bought with a price.’ Then, and only then, will you belong to yourselves.

II. Secondly it we will take Christ for our Lord we shall be lords of our own souls.

I have said that self-surrender is self-possession. It is equally true that self- control is self-possession; and it is as true about this application of my text as it was about the former, that Christianity only says more emphatically what moralists say, and suggests and supplies a more efficient means of accomplishing the end which they all recognise as good. For everybody knows that the man who is a slave to his own passions, lusts, or desire is not his own master. And everybody knows that the man who is the sport of circumstance, and yields to every temptation that comes sweeping round him, as bamboos bend before every blast; or the man who is guided by fashion, conventionality, custom, and the influence of the men amongst whom he lives, and whom he calls ‘the world,’ is not his own master. He ‘dare not call his soul his own.’

What do we mean by being self-possessed, except this, that we can so rule our more fluctuating and sensitive parts as that, notwithstanding appeals made to them By external circumstances, they do not necessarily yield to these? He possesses himself who, in the face of antagonism, can do what is right; who, in the face of temptation, will not do what is wrong; who can dare to be in the right with one or two; and who is not moulded By circumstances, howsoever they may influence him, but reacts upon them as a hammer, and is not as an anvil. And this superiority over the parts of my nature which are meant to be kept down, and this assertion of independent power in the face of circumstances, and this freedom from the dominion of cliques and parties and organs of opinion and loud voices round us, this is best secured in its fulness and completeness by the path which my text suggests.

Trust in Jesus Christ, and let Him be your Commander-in-chief, and you have won your souls. Let Him dominate them, and you can dominate them. If you will give your wills into His hands, He will give them back to you and make you able to subdue your passions and desires. Put the reins into Christ’s hands and say, ‘Here, O Lord, guide Thou the horses and the chariot, for I cannot coerce them, but Thou canst.’ Then He will come and bring a new ally in the field, and cast a new weight into the scale, and you will no longer be the slave of the servile and inferior parts of your nature; nor be kicked about, the football of circumstances; nor be the echo of some other body’s views, but you will have a voice of your own, and a will of your own, and a soul of your own, because you have given them to Christ, and He will help you to control them. Such a man - and I verily believe, from the bottom of my heart, such a man only - in the fullest sense, is

‘Free from slavish bands,

Of hope to rise, or fear to fall;

Lord of himself, though not of lands;

And having nothing, yet hath all.’

What does some little rajah, on the edge of our great Indian Empire, do when troubled with rebels whom he cannot subdue? He goes and makes himself a feudatory of the great central power at Calcutta, and then down comes a regiment or two, and makes very short work of the rebellion that the little kinglet could do nothing with. If you go to Christ and say to Him, ‘Dear Lord, I take my crown from my head and lay it at Thy feet. Come Thou to help me to rule this anarchic realm of my own soul,’ you will win yourself.

III. Thirdly, if we have faith in Christ we acquire a better self.

The thing that most thoughtful men and women feel, after they have gone a little way into life, is not so much that they want to possess themselves, as that they want to get rid of themselves - of all the failures and shame and disappointment and futility of their lives. That desire may be accomplished. We cannot strip ourselves of ourselves by any effort. The bitter old past keeps living on, and leaves with us seeds of weakness and memories that sometimes corrupt, and always enfeeble: memories that seem to limit the possibilities of the future in a tragic fashion. Ah, brethren! we can get rid of ourselves; and, instead of continuing the poor, sin-laden, feeble creatures that we are, we can have pouring into our souls the gift most real -though people nowadays, in their shallow religion, call it mystical - of a new impulse and a new life. The old individuality will remain, but new tastes, new aspirations, aversions, hopes, and capacities to realise them may all be ours, so that ‘if any man be in Christ he is a new creature’; and in barter for the old garment he receives the robe of righteousness. You can lose yourselves, in a very deep and earnest sense, if, trusting in Jesus Christ, you open the door of the heart to the influx of that new life which is His best gift. Faith wins a better self, and we may each experience, in all its fulness and Blessedness, the paradox of the apostle when he said, ‘I live’ now, at last, in triumphant possession of this better life: ‘I live’ now - I only existed before - ‘yet not I, but Christ liveth in me.’ And with Christ in me I first find myself.

IV. Lastly, if by faith we win our souls here, we save them from destruction hereafter.

I have said that the word of my text is substantially equivalent to the more frequent and common expression ‘salvation’; though with a shade of difference, which I have been trying to bring Out. And this substantial equivalence is more obvious if you will note that the text is the second member of an antithesis of which the first is, ‘we are not of them which draw back into perdition.’

So, then, the writer sets up, as exact opposites of one another, these two ideas - perdition or destruction on the one hand, and the saving or winning of the soul on the other. Therefore, whilst we must give due eight to the considerations which I have already been suggesting, we shall not grasp the whole of the writer’s meaning unless we admit also the thought of the future. And that the same blending of the two ideas, of possession and salvation in the more usual sense of the word, was implied in the Lord’s saying, of which I have suggested there may be an echo here, is plain if you observe that the version in St. Luke gives the text which I have already quoted: ‘In your patience ye shall win your souls’; and that of St. Matthew, in the same connection, gives, instead, the saying, ‘he that endureth’ - which corresponds with patience - ‘he that endureth to the end, the same shall be saved.’

So, then, brethren, you cannot be said to have won your souls if you are only keeping them for destruction, and such destruction is clearly laid down here as the fate of those who turn away from Jesus Christ.

Now, it seems to me that no fair interpretation can eject from that word ‘perdition,’ or ‘destruction,’ an element of awe and terror. However you may interpret the ruin, it is ruin utter of which it speaks. And I am very much afraid that in this generation eager discussions about the duration of punishment, and the final condition of those who die impenitent, have had a disastrous influence on a great many minds and consciences in reference to this whole subject, by making it rather a subject of controversy than a solemn truth to be pondered. However the controversies be settled, there is terror enough left in that word to make us all bethink ourselves.

I lay it on your hearts, dear friends - it is no business of mine to say much about it, but I lay it on your hearts and on my own; and I beseech you to ponder it. Do not mix it up with wholly independent questions as to what is to become of people who never heard about Jesus Christ. ‘The Judge of all the earth will do right.’ What this verse says applies to people that have heard about Him - that is, to you and me - and to people that do not accept Him - and that is some of us; and about them it says that they ‘draw back unto perdition.’

Now, remember, the alternative applies to each of us. It is a case of ‘either- or’ in regard to us all. If we have taken Christ for our Saviour, and, as I said, put the reins into His hands and given ourselves to Him by love and submission and confidence, then we own our souls, because we have given them to Him to keep, ‘and He is able to keep that which is committed to Him against that day.’

But I am bound to tell you, in the plainest words I can command, that if you have not thus surrendered yourself to Jesus Christ, His sacrifice, His intercession, His quickening Spirit, then I know not where you are to find one foothold of hope that upon you there will not come down the overwhelming fate that is darkly portrayed in that one solemn word.

Oh, brethren! let us all ponder the question, ‘ What shall it profit a man if he gain the whole world, and lose his own soul?’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

10:30-31 “The Lord will judge his own people”: Deut 32:36; cp. 1 Pet 4:17-18. • That God will pay them back and will judge his own people shows the dreadful circumstances of those who have rejected Christ. Once God moves to judge a person, no one can rescue that person out of God’s hand (Deut 32:39).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 10:30. Τὸν εἰπόντα, Him, who hath said) GOD, who does not threaten in vain.—ἐμοὶ, to me) See Rom 12:19, note, from Deu 32:35.—πάλιν, again) after a few words intervening in the same song of Moses.—Κύριος κρινεῖ τὸν λαὸν αὐτοῦ, the Lord will judge His people) Deu 32:36, LXX., κρινεῖ Κύριος τὸν λαὸν αὐτοῦ. This epistle has very often a reference to the song of Moses and to Deuteronomy, a book which is well explained by it. He will judge, in grace and in anger, according as He shall find each individual.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_10:30. The χείρονος ἀξιωθήσεται τιμωρίας, Heb_10:29, is a matter for the most serious consideration. This the declarations of God Himself in the Scriptures prove.

οἴδαμεν γὰρ τὸν εἰπόντα] for we know Him who hath spoken, i.e. we know what it means when God makes predictions like those which follow.

The first utterance is without doubt from Deu_32:35. It deviates from the Hebrew original (לִי נָקָם וְשִׁלֵּם), but still more from the LXX. (ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω); on the other hand, it agrees to so great an extent with Pauls mode of citing the same in Rom_12:19, that even the λέγει κύριος, which is wanting in Deuteronomy, is found in both these places. This agreement arises, according to Bleek, de Wette, Delitzsch, and Reiche, Comm. Crit. p. 97 (comp. also Böhme), from a deriving of the citation from the Epistle to the Romans; while according to Meyer (at Rom. xii. 19, 2, 3, and 4 Aufl.) the identical words: ἐγὼ ἀνταποδώσω, are to be traced back to the paraphrase of Onkelos (וַאֲנִא אֲשַׁלֵּם) as the common source employed by Paul and the author of the Epistle to the Hebrews. Yet with much greater probability is the coincidence to be explained by the supposition that the utterance, in the form adopted here as with Paul, had become proverbial. This was also the later view of Meyer (see Meyer on Rom. xii. 19, 5 Aufl. p. 551 f.).

The second utterance: κρινεῖ κύριος τὸν λαὸν αὐτοῦ, attached by means of καὶ πάλιν (Heb_1:5, Heb_2:13), is found in like form, Deu_32:36 and Psa_135:14. This κρίνειν τὸν λαὸν αὐτοῦ has, in the mind of the author of the epistle, the general signification of the holding of judgment upon His people, so that the recreant members among the same will not be able to escape punishment. Different is the sense of the original: He shall do justice for His people. Delitzsch, it is true, who is followed therein by Maier, Kluge, Moll, and Hofmann, will not acknowledge such diversity of the sense. But he is able to remove such diversity only, in thatmanifestly led thereto in the interest of a mistaken harmonistic methodhe foists upon the author of the epistle the statement: the Lord will do justice for His church, and punish its betrayers and blasphemers; a statement of which the first halfas opposed to the grammatical meaning of κρίνειν, as well as to the connection with Heb_10:26, since this latter leads of necessity not to the idea of rendering justice to any one, but exclusively to the idea of punitive judgmentis only arbitrarily imported.

At Heb_10:31 the whole train of thought, Heb_10:26-30, is briefly summed up, and with this the warning brought to a close. Fearful is it to fall into the hands of the living God, i.e. to fall a victim to the divine punitive judgment. Comp. Mat_10:28; Luk_12:4-5.

ἐμπίπτειν εἰς χεῖρας κυρίου occurs also with the LXX. 2Sa_24:14, 1Ch_21:13, Sir_2:18, but is there used in the mild sense, in that it is opposed to falling into the hands of men. Bengel: Bonum est incidere cum fide; temere terribile.

θεοῦ ζῶντος] see at Heb_3:12.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 10:30 . οἴδαμεν γὰρ τὸν εἰπόντα .… “For we know Him who said, vengeance is mine, I will repay.” The certainty of the punishment spoken of is based upon the righteousness of God. “We know who it is that said”; it is the living God (Heb 10:31 ). The quotation is from Deu 32:35 not as in the LXX but as given in Rom 12:19 where it is used as an argument for the surrender of private vengeance. In Deut. LXX the words are Ἐν ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω . The second quotation, κρινεῖ κύριος … is from the following verse where the words intimate God’s protecting care of His people, using κρινεῖ in the sense common in O.T. Delitzsch thinks that sense may be retained here, but this is less relevant and consistent with the passage. Cf. Sir 27:28 ἡ ἐκδίκησις ὡς λέων . and Sir 28:1 . φοβερὸν τὸ ἐμπεσεῖν .… “It is dreadful to fall into the hands of the living God”. Where David (2Sa 24:14 ) prefers to do so [ ἐμπεσοῦμαι δὴ εἰς χεῖρας κυρίου ] it is because he knows his chastisement will be measured and that no unjust advantage will be taken. The dreadfulness of the impenitent’s doom arises from the same certainty that absolute justice will be done. As Judge, God is “the living God,” who sees and has power to execute just judgment, cf. Heb 3:12 , Heb 12:22 , cf. Heb 12:29 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The reason of all these things is, because God is a revenger of such as despise him: otherwise he should not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.

Rule or govern.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

him--God, who enters no empty threats.

Vengeance belongeth unto me--Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, Rom 12:19, of the same text.

Lord shall judge his people--in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (Deu 32:36).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 30. Vengeance belongeth unto me] This is the saying of God, De 32:35, in reference to the idolatrous Gentiles, who were the enemies of his people; and is here with propriety applied to the above apostates, who, being enemies to God's ordinances, and Christ's ministry and merits, must also be enemies to Christ's people; and labour for the destruction of them, and the cause in which they are engaged.

The Lord shall judge his people.] That is, he shall execute judgment for them; for this is evidently the sense in which the word is used in the place from which the apostle quotes, De 32:36: For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone. So God will avenge and vindicate the cause of Christianity by destroying its enemies, as he did in the case of the Jewish people, whom he destroyed from being a nation, and made them a proverb of reproach and monuments of his wrathful indignation to the present day.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. For we know him that hath said, etc. Both the passages are taken from Deuteronomy 32:35, 36. But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to the vengeance referred to here; for what does the Apostle speak of? Even that the impiety of those who despised God would not be unpunished. Paul also in Romans 12:19, knowing the true sense of the passage, accommodates it to another purpose; for having in view to exhort us to patience, he bids us to give place to God to take vengeance, because this office belongs to him; and this he proves by the testimony of Moses. But there is no reason why we should not turn a special declaration to a universal truth. Though then the design of Moses was to console the faithful, as they would have God as the avenger of wrongs done to them; yet we may always conclude from his words that it is the peculiar office of God to take vengeance on the ungodly. Nor does he pervert his testimony who hence proves that the contempt of God will not be unpunished; for he is a righteous judge who claims to himself the office of taking vengeance.

At the same time the Apostle might here also reason from the less to the greater, and in this manner: “God says that he will not suffer his people to be injured with impunity, and declares that he will surely be their avenger: If he suffers not wrongs done to men to be unpunished, will he not avenge his own? Has he so little or no care and concern for his own glory, as to connive at and pass by indignities offered to him?” But the former view is more simple and natural, — that the Apostle only shows that God will not be mocked with impunity, since it is his peculiar office to render to the ungodly what they have deserved.

The Lord shall judge his people. Here another and a greater difficulty arises; for the meaning of Moses seems not to agree with what here intended. The Apostle seems to have quoted this passage as though Moses had used the word punish, and not judge; but as it immediately follows by way of explanation, “He will be merciful to his saints,” it appears evident that to judge here is to act as a governor, according to its frequent meaning in the Hebrew; but this seems to have little to do with the present subject. Nevertheless he who weighs well all things will find that this passage is fitly and suitably adduced here; for God cannot govern the Church without purifying it, and without restoring to order the confusion that may be in it. Therefore this governing ought justly to be dreaded by hypocrites, who will then be punished for usurping a place among the faithful, and for perfidiously using the sacred name of God, when the master of the family undertakes himself the care of setting in order his own house. It is in this sense that God is said to arise to judge his people, that is, when he separates the truly godly from hypocrites, (Psalm 1:4;) and in Psalm 125:5, where the Prophet speaks of exterminating hypocrites, that they might no more dare to boast that they were of the Church, because God bore with them; he promises peace to Israel after having executed his judgment.

It was not then unreasonably that the apostle reminded them that God presided over his Church and omitted nothing necessary for its rightful government, in order that they might all learn carefully to keep themselves under his power, and remember that they had to render an account to their judge.

He hence concludes that it is a fearful thing to fall into the hands of the living God. A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’s power is not bounded by so narrow limits; besides, we often escape from men, but we cannot escape from God’s judgment. Who soever then considers that he has to do with God, must (except he be extremely stupid) really tremble and quake; nay, such an apprehension of God must necessarily absorb the whole man, so that no sorrows, or torments can be compared with it. In short, whenever our flesh allures us or we flatter ourselves by any means in our sins, this admonition alone ought to be sufficient to arouse us, that “it is a fearful thing to fall into to hands of the living God;” for his wrath is furnished with dreadful punishments which are to be forever.

However, the saying of David, when he exclaimed, that it was better to fall into Gods hands than into the hands of men, (2 Samuel 24:14,) seems to be inconsistent with what is said here. But this apparent inconsistency vanishes, when we consider that David, relying confidently on God’s mercy, chose him as his Judge rather than men; for though he knew that God was displeased with him, yet he felt confident that he would be reconciled to him; in himself, indeed, he was prostrate on the ground, but yet he was raised up by the promise of grace. As then he believed God not to be inexorable, there is no wonder that he dreaded his wrath less, than that of men; but the Apostle here speaks of God’s wrath as being dreadful to the reprobate, who being destitute of the hope of pardon, expect nothing but extreme severity, as they have already closed up against themselves the door of grace. And we know that God is set forth in various ways according to the character of those whom he addresses; and this is what David means when he says, “With the merciful thou wilt be merciful, and with the froward thou wilt be froward.” (Psalm 18:25-27.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

30. Vengeance belongeth unto me] The Scripture warrant adduced in support of this stern language is Deu_32:35, and a similar phrase (“O God, to whom vengeance belongeth”) is used in Psa_94:1-2. It is remarkable that the citation does not agree either with the Hebrew or the LXX., but is quoted in the same form as in Rom_12:19, where however the application is quite different, for it is there used as an argument against avenging our own wrongs. The writer of this Epistle, as a friend of St Paul and one who was of his school, may have been familiar with this form of the quotation, or may have read it in the Epistle to the Romans, with which he seems to have been familiar (comp. Heb_13:1-6 with Rom_12:1-21); and indeed there are traces that the quotation in this form was known in the Jewish schools. Perhaps it had become proverbial.

saith the Lord] The words are omitted in א, D, and most ancient versions, and may have been added from Rom_12:19.

And again] Deu_32:36.

The Lord shall judge his people] In the original passage the “judgment” consists in saving His people from their enemies, as also in Psa_135:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Partly whilst ye were made a gazing stock,.... Brought upon the stage or theatre, and made a spectacle to the world, angels, and men, Co1 4:9

both by reproaches and afflictions; suffering both in their characters and reputations, and in their persons and substance:

and partly whilst ye became companions of them that were so used; they maintained their communion with them, relieved them in distress, and sympathized with them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

Ver. 30. I will recompense] And if God will avenge his elect, Luk 18:7, how much more his Son and his Spirit!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For we know him that hath said - We know who has said this - God. They knew this because it was recorded in their own sacred books.

Vengeance belongeth unto me ... - This is found in Deu 32:35; see it explained in the notes on Rom 12:19. It is there quoted to show that we should not avenge ourselves; it is here quoted to show that God will certainly inflict punishment on those who deserve it. If any should apostatize in the manner here referred to by the apostle, they would, says he, be guilty of great and unparalleled wickedness, and would have the certainty that they must meet the wrath of God.

And again, The Lord shall judge his people - This is quoted from Deu 32:36. That is, he will judge them when they deserve it, and punish them if they ought to be punished. The mere fact that they are his people will not save them from punishment if they deserve it, any more than the fact that one is a beloved child will save him from correction when he does wrong. This truth was abundantly illustrated in the history of the Israelites; and the same great principle would be applied should any sincere Christian apostatize from his religion. He would have before him the certainty of the most fearful and severe of all punishments.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For we know him that hath said: For brings in the proof of the soreness of God’s punishment to be inflicted on apostates, from God’s own testimony about it; which we, who are conversant with the Scriptures, are well acquainted with; we know what God hath spoken, and by whom he hath spoken it, Joh 9:29. Their knowledge of it was clear and certain, it being spoken to them by Moses, and written for them, Deu 32:35,36.

Vengeance belongeth unto me, I will recompense; to me is vengeance and recompence; which are the words of the Hebrew text. To me, the sovereign Being, the supreme and universal Lawgiver and Judge, doth belong the universal right and power of vindictive justice. It is his propriety, as he will avenge all injuries against his people, he will much more avenge the sins and injuries against his Son; and will actually return to evil-doers, as a recompence for their sins, the evil of punishment. He is not only just and powerful, but actually manifesting both in his retribution on them, Deu 32:41,43; Psa 94:1; Rom 12:19; 2Th 1:8.

Saith the Lord; Jehovah saith it, who is faithful and true, powerful, and constant to his threatenings, as well as his promises. This he saith to, and threatens apostate Jeshurun with, who revolted from God, and served idols, Deu 32:15-17.

And again, The Lord shall judge his people: a further testimony is urged from God’s vindication of his people, when he hath punished apostates, taken from Deu 32:6, and Psa 135:14. The sovereign Being of righteousness, the same Jehovah as before, will rule, justify, save, deliver, and vindicate his covenant people from the contempt and vilifying of his Son and them, by punishing severely such who, by their apostacy from him and them, are guilty of it. He will certainly take vengeance on them, and thereby clear the innocency, truth, and goodness of his, who are trampled on by them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. How terrible this punishment we can realize when we realize who is its denouncer and author—God. We who have read truly know the speaker.

Vengeance… me—An allusion to, but not exact quotation from, Deu_32:35 : “To me belongeth vengeance and recompense.”

But the words agree exactly with Rom_12:19, an indication that either our author very minutely quotes Paul or is himself Paul: for the notion that the passage is a proverbial phrase then in use is arbitrary.

Again—Deu_32:36.

Judge—Either to avenge or punish his people or Church.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Lord will judge his people - Yea, far more rigorously than the heathens, if they rebel against him. Deut. xxxii, 35, &c.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The apostle had declared in the verses before, the certain judgment of apostates: Here he declare the Judge, the Lord; and the judgment, vengeance; Vengeance is mine saith the Lord: Where, by vengeance, is meant vindictive justice in punishing sinners. The apostle’s arguments seems to lie thus:

"If God professes himself an avenger of all sin and injury done to his people, as he certainly doth, Deu 32:36. Much more will he show himself an avenger of so horrible an indignity offered to his Son and his Holy Spirit."

Learn hence, That the consideration of the righteous nature of God, and that inclosure he has made of vengeance, to himself under an irrevocable assurance of the unavoidable purpose for its execution, gives undubitable assurance of the unavoidable destruction of all wilful apostates.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

30. We know him that hath said. We know what God hath said. He promises vengeance and judgment upon sinners. Vengeance. See Deut. 32:35. The Lord shall judge. See Deut. 32:36.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The word "we" here refers to the writer and all believers. These two quotations come from the law that Moses gave in the Old Testament. (See: Inclusive "We")

Vengeance belongs to me

Vengeance is spoken of as if it were an object that belongs to God, who has the right to do as he wishes with what he owns. God has the right to take vengeance on his enemies. (See: Metaphor)

I will pay back

God taking vengeance is spoken of as if he were paying back the harmful things that someone has done to others. (See: Metaphor)

to fall into the hands

Receiving God's full punishment is spoken of as if the person falls into God's hands. Here "hands" refers to God's power to judge. AT: "to receive God's full punishment" (See: Metaphor and Metonymy)

translationWords

avenge

lord

judge

people of God

hand

life

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

30. Ἐμοὶ ἐκδίκησις. The Scripture warrant adduced in support of this stern language is Deu 32:35, and a similar phrase (“O God, to whom vengeance belongeth”) is used in Psa 94:1-2. It is remarkable that the citation does not agree either with the Hebrew or the LXX., but is quoted in the same form as in Rom 12:19, where however the application is quite different, for it is there used as an argument against avenging our own wrongs. The writer of this Epistle, as a friend of St Paul and one who was of his school, may have been familiar with this form of the quotation, or may have read it in the Epistle to the Romans, with which he seems to have been familiar (comp. Heb 13:1-6 with Rom 12:1-21); and indeed there are traces that the quotation in this form was known in the Jewish schools. Perhaps it had become proverbial.

The words “saith the Lord” are omitted in א, D, and most ancient versions, and may have been added from Rom 12:19.

καὶ πάλιν. Deu 32:36.

Κρινεῖ κύριος. In the original passage the “judgement” consists in saving His people from their enemies, as also in Psa 135:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] For we know Him who said, To me belongeth vengeance, I will repay, saith the Lord (the citation is from Deu 32:35, and is given not in agreement with the Hebrew text (לִי נָקָם וְשַׁלֵּם, “To me (belongeth) vengeance and recompense”) nor with the LXX (ἐν ἡμέρᾳ ἐκδικήσεως (i. e. ליום נ, as is read in the Samaritan Pent.) ἀνταποδώσω, so also Philo, Leg. Alleg. iii. § 34, vol. i. p. 108), but, remarkably enough, in verbal accordance with St. Paul’s citation of the same text, Rom 12:19, even to the adding of the words λέγει κύριος, which are neither in the Heb. nor the LXX. Two solutions of this are possible: 1. that the expression had become a common saying in the Church; 2. that our Writer takes it from St. Paul’s citation. A third alternative is of course open; that it is St. Paul himself, who quotes here as there. For a solution, see Prolegg. on the authorship of this Epistle): and again, The Lord will judge His people (no doubt quoted primarily from the passage where it primarily occurs, in ref. Deut. The κρινεῖ there expresses another function of the judge from that which is adduced here. There, He will judge for rescue and for defence: here, for punishment and for condemnation. But the office of Judge, generally asserted by κρινεῖ, involves all that belongs to a judge: and if there it induces the comforting of those whom He εἶδεν παραλελυμένους, κ. ἐκλελοιπότας ἐν ἐπαγωγῇ, κ. παρειμένους, here the same general office of judgment also induces the punishment of the wilful sinner and apostate).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

We know him that hath said [οιδαμεν γαρ τον ειποντα] . The retribution [τιμωρια] is certain, because assured by the word of God in Scripture.

Vengeance [εκδικησις] . An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the LXX of Deu 32:35. The second citation is literally from LXX of Deu 32:36.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.