Hebrews 10:32

Heb_10:32-34

Ye endured a great fight of afflictions

The believing Hebrews exhorted

I.

THE SUFFERINGS TO WHICH THE APOSTLE ADVERTS. A great fight of afflictions. The term affliction is usually employed by us to denote bodily indisposition; but it is evident that the reference here is to persecution. The words, a great fight, show that these Hebrews had a severe struggle to maintain; and it would be well for us to contrast the sufferings of the early Christians with what we have to endure. In addition to this general representation, the apostle proceeds to enumerate some of the special evils which they had to encounter. By the term reproaches, we are given to understand that they were the objects of false and slanderous accusations, which has been the case with the people of God in all ages (Psa_69:20). This is a severe trial, especially to tender and sensitive minds. But what says the Saviour? (Mat_5:11-12). And what says the apostle? 1Pe_4:14-16). With reproaches the apostle again connects the term afflictions, or persecutions; and, from what is stated in the following verse, it is evident that the spoliation of their property is mainly intended. The notoriety connected with these proceedings added to their trials. Partly, whilst ye were made a gazing-stock, &c. The object of their persecutors was openly to expose them to scorn, and to excite public feeling against them. Then their own sorrows were enhanced by the warm sympathy they felt for their fellow-sufferers. Part]y, whilst ye became companions of them that were so used. As believers, being united to Christ, partake of the fellowship of His sufferings; so, being united to each other, they cannot but share the afflictions which are accomplished in their brethren around them.

II. THE ENCOURAGING CONSIDERATIONS WHICH HE ADDUCES (verse 34).

1. The conduct of these persons demands our highest admiration. Simply to acquiesce without murmuring would have been no small matter; but to meet joyfully such a visitation, was strange indeed. When the harvest is suddenly blasted, the utmost we expect in the husbandman, after all his care and toil, is patient resignation; no one, under such circumstances, thinks of joy. But these persons took joyfully the spoiling of their goods--those goods including their earthly all.

2. They were influenced by the consideration of the treasure laid up for them in heaven, which the spoiler could not reach, nor aught else destroy. They knew that they had there a better and a more enduring substance than the possessions of this passing world.

(1) More satisfying.

(2) More enduring.

III. THE DUTIES AND OBLIGATIONS WHICH HE ENFORCES.

1. Confidence. This feeling is to be regarded as the fruit of faith, and is displayed by courage in the face of difficulties and oppositions. It includes freedom from bondage and fear, and also a prevailing persuasion of our acceptance with God.

2. Patience. This is another fruit of faith, and is not the least important of those things which are lovely and of good report. There are three things which call for the exercise of this grace. We have need of it

(1) In bearing provocation.

(2) In suffering affliction.

(3) In waiting under delays and disappointments.

In each of these senses the Hebrews had to exercise this grace, but especially in the latter. What the apostle exhorts them to cultivate is the opposite of that impatience which cannot wait; but he tells them that they would not have to wait long. For yet a little while, &c. The overthrow of the Jewish state would put an end to their power to annoy them. O thou afflicted, tossed with tempest and not comforted, think of this little while. Every wave is numbered between thee and the desired haven; and then the little while of time will be swallowed up in the unending ages of eternity.

3. Perseverance. Now the just shall live by faith--in the exercise of a calm and constant trust in God--but if any man draw back, My soul, &c. To draw back, after putting our hands to the gospel plough, is a sin highly aggravating in its nature, and, if persisted in, one that will be most awful in its results (2Pe_2:20-22; Heb_6:4-6; Heb_10:26-31). Some years ago there was a shipwreck in one of our channels. Among the passengers were a father and his son. They were a considerable distance from shore, but, as their lives were at stake, they resolved to make an effort to reach it by swimming. Before long, the son became very faint, and the father, perceiving it, cried out, Hold on! Hold on! Again and again did he repeat the words, Hold on! and he did not cry in vain. The youth was stimulated thereby; and at length, in spite of the roaring winds and boisterous waves, they reached the shore in safety. Now, what this shipwrecked father said to his fainting son would we say to those who have named the name of Christ, especially to the young disciple. By all the fearful consequences with which backsliding will be attended we bid you, Hold on! (Expository Sermons.)

The conflict of the light:

I. THE GOSPEL OF CHRIST IS NOT ONLY AN EXTERNAL REVELATION, IT IS ALSO AN INNER LIGHT. The first aspect it presents to us is of an objective revelation. Christs mission fulfilled and transcended all the hopes of the past. In His person and work we have the materials of the worlds illumination. He is the Sun of the spiritual universe. That revelation still advances. The historic work of Christ on earth is given in the volume of Revelation, closed in the first century. The work of Christ in the heavenly world, and in the hearts of men, constitute ever fresh gospels in that unending volume which contains the progressive manifestation of God. We are surrounded, then, on all sides, with this environment of light. But that light and the objects it reveals are not discovered by us until we are inwardly illuminated by the Holy Spirit. Then we are transformed by it, and become orbs of light enlightening the darkness about us. Only when these two conditions are met, is the spiritual world a reality to us.

II. THE RECEPTION OF THIS LIGHT BRINGS CONFLICT. We should expect the possession of Christ to bring gladness, peace, power; and so it does, but only as the effect of battle. The influx of light ever arouses opposition. Why is this conflict inevitable? It is because of the antagonism of the light and that which it expels. It is because there is a Divine necessity that truth and error should come into collision. It is because it is the destiny of the light to rule. It must be diffused. It exposes all that is withered, noisome, dead. The aim of the light is to fashion a different world altogether. The face of Nature is the work of light. And the light of Christ is spreading, rising, will prevail.

III. THE LIGHT THAT PROVOKES THE CONFLICT GIVES US FORTITUDE TO ENDURE AND CONQUER. All power is in the light. If we shut our eyes to any part of it, we are weakened, we are without the correlative energies that go with the light--fire, heat, electricity.

IV. THE MEMORIES OF THE PAST VICTORIES OF THE LIGHT SHOULD BE CHERISHED FOR PRESENT HELP. Call to remembrance. Is it dark with you now? Does your way lie through shadows? Remember that He turns the shadow of death into the morning. The twilight of doubt shall be followed by the dawn of certainty. The night of sorrow by the morning of joy. The evening of life by the noontide of heaven. The present darkness of the world shall be succeeded by the universal shining of the light of the gospel. (J. Matthews.)

Loss suffered joyfully

A missionary in India says: I rode to Nallamaram and saw some people of the congregation there, together with the catechist. The clothes of one of the women were rather dirty, and I asked her about it. Sir, said she, I am a poor woman and have only this single dress. Well, have you always been so poor? No, I had some money and jewels, but a year ago the Maravers (thieves) came and robbed me of all. They told me, she said, if you will return to heathenism, we shall restore you everything. Well, why did you not follow their advice? Now you are a poor Christian. Oh, sir, she replied, I would rather be a poor Christian than arichheathen. (W. Arvine.)

Unsuspected joys:

It is with wealth as with a water reservoir. When the drought has dried it up, you find in the deserted bed things that were lost years ago, and curious interesting things which but for this circumstance would never have been known. So, where it is a believing contented mind, it will discover, when the flood of fortune has drained away, in the deserted channel unsuspected sources of enjoyment and lost things, feelings which long since vanished, simple pleasures and primitive emotions which abundance had overflowed.

Joy in afflictions:

You dont know, Christian friends, how much harm some of you do by looking so gloomy and unapproachable. I remember one of my congregation telling me how, when she was a girl, she was nearly driven to shun the society of godly people by hearing the unhappy utterance of a friend of her fathers, who was reputed to be a good man, but who, more than once, groaned in the hearing of herself and other young people, Woes me! the more grace a man has, the more he has to make him miserable. Let the world know that there is a fountain of joy and gladness. (A. A. Bonar, D. D.)

Reproaches and afflictions

I. They endured a great fight of afflictions, PARTLY BY BEING A GAZING STOCK, BOTH IN REPROACHES AND AFFLICTIONS.

1. They were reproached. Thus they might be used either by words or deeds. For so to speak or do anything that tends to our disgrace is to our reproach. Perhaps they called them sectaries, heretics, apostates, innovators, seditious persons, and also did so account them, and in this respect did hate them. These reproaches in themselves were bitter and grievous, yet they were more grievous because of afflictions, for they afflicted them by scourging, imprisoning, banishing them.

2. Yet these were made still more grievous, because they did reproach and afflict them not so much privately as publicly, in open view, to make their shame and ignominy the greater. They brought them as it were upon a stage, and as into a theatre, where multitudes, even thousands, might gaze upon them, revile them, scourge them, and make a sport of their sufferings. Every one must take notice of them as base persons, troublers of the world, the refuse and scum of mankind, and abhor them.

3. This was part of their great fight, and a great fight it was, because naturally we much desire to preserve our credit, honour, and reputation, which to some high spirits which the world terms generous is dearer than life, for men choose rather to die than live in disgrace and lose their honour. And as we desire respect in the world and abhor ignominy and contempt, so we love our liberty, ease, and peace, and are very unwilling to lose them.

II. Partly they endured a great fight WHILST THEY BECAME COMPANIONS OF SUCH AS WERE SO USED.

1. Some part of the Church doth suffer sometimes and not another. The storm which fell upon them was past, yet another falls upon their brethren, and they are reproached and afflicted sad made a gazing stock as they had been.

2. They became companions of these, for they owned them, were grieved inwardly for their sufferings, and did relieve and comfort them. By doing thus they were exposed to the derison of others: their former sufferings might be called passion, this compassion.

3. This also made a part of the great fight: for Satans design in this was to strike a terror into them, and to let them know what a dangerous and restless condition they were in if they should continue to be Christians. And if he could not daunt and discourage them, yet he would at least grieve and vex them, for he knew the passion of their brethren would be their compassion, and that in their suffering they would suffer. (G. Lawson.)

Ye had compassion of me in my bonds

Compassion with sufferers

1. He cometh to particulars; and first, their compassion towards himself in his bonds is remembered by him. Then

(1) Compassion with sufferers, especially when it is manifested to the afflicted party for his comfort, maketh the compassionate person a partaker with the sufferer.

(2) Such compassion should be remembered by the sufferer thankfully, and recompensed by seeking their eternal welfare who have showed them such great kindness.

2. Another particular is, their joyful enduring the spoliation of their goods. Then

(1) When trial cometh of mens faith in Christ, such as mind to be constant must prepare themselves to quit their goods if God please so to honour them with employment.

(2) When we see we must lose our goods for Christs sake, or suffer any other inconvenience, we ought to do it cheerfully, and count our gain in Christ more than our loss in the world; seeing there is no cause of grief, if our eyes were opened, and our earthly affections mortified.

3. Their encouragement and cause of joy was the sensible feeling within themselves of the comfort of eternal riches in heaven keeping for them. Then

(1) It is the assurance of our heavenly inheritance which must make us ready to quit our earthly movables.

(2) Whoso getteth a heart to quit anything on earth for Christ, shall have better in heaven than he can lose here.

(3) God useth to give earnest of what He is to give, in sensible feeling of spiritual riches to such as believe in Him.

(4) When men can esteem of things heavenly, as they are, that is enduring goods; and of things earthly as they are, that is perishing movables; then shall they readily quit the earthly in hope of the heavenly. (D. Dickson, M. A.)

A better and an enduring substance

Heavenly possessions

I. THE APOSTLES BRIEF DESCRIPTION OF THEM.

1. A better substance than anything on earth, in its moral character, social enjoyments, spiritual services.

2. More enduring.

II. THE CHRISTIANS CONSCIOUS INTEREST IN THEM.

1. Attainable.

2. Valuable.

3. Needful.

4. Will soon be realised. (Homilist.)

The heavenly substance

I. CHRISTIANS POSSESS AN INVALUABLE PROPERTY IN ETERNITY.

1. The state where our possessions are placed. They are in heaven.

2. The character by which our heavenly possessions are distinguished. We have property in heaven substantial and valuable--far superior to all the productions of the globe, and which is to last for ever.

3. The certainty with which the heavenly possessions are regarded--Knowing in yourselves. The Divine word informs us--and here let the heart rest in joyous confidence--that the blessing is prepared for all those who are believers in the Son of God.

II. THE CONSIDERATION OF THE PROPERTY POSSESSED BY CHRISTIANS IN ETERNITY OUGHT TO POSSESS A POWERFUL INFLUENCE UPON THEM IN TIME.

1. If we know that we have in heaven a better and an enduring substance, we shall not allow inordinate affection for the things of the present world.

2. If we know that we have in heaven a better and an enduring substance, we shall exercise patience and fortitude under the privations and sufferings of life.

3. If we know that we have in heaven a better and an enduring substance, our dispositions and thoughts will be imbued with the spirit of heaven, and testifying a growing meetness for its enjoyments. (J. Parsons, M. A.)

The Christians preference of heavenly riches

I. THE TRIAL THEY WERE CALLED TO ENDURE Was imprisonment and the spoliation of their property. You can all understand the misery that must attach to the violent invasion of your freedom and of your possessions. You know that such are among the heaviest sufferings of an external kind that human nature can experience; and that they require the highest degree of fortitude to sustain them with patience. But these were, in all probability, very frequent sufferings among those first disciples of Christ.

II. THE TEMPER OF MIND WITH WHICH THIS TRIAL WAS SUSTAINED. They exhibited a Christian generosity, crowned with a Divine devotion; they remembered their fellowsufferers, and forgot their own sufferings. And, what is much more remarkable, ye took joyfully the spoiling of your goods. Simply to acquiesce unmurmuring in such a dispensation of Providence as this; not to be driven by it to dissemble; not to flinch from an honourable adherence to truth; might have been thought all that could be expected of human nature. But joyfully to meet the severest of circumstantial distresses, rendered the more severe by its cruel injustice, this is an elevation to which Christian piety only can ascend!

III. THE PRINCIPLE WHICH CHERISHED AND MAINTAINED THIS DIVINE TEMPER: knowing in yourselves, etc.; not taking this prospect upon probable testimony, but relying on it as a certain reality.

1. In how many respects this heavenly substance is better than any that is of an earthly nature.

(1) It is better, in as much as earthly substance is merely the instrument of enjoyment: while heaven is enjoyment itself, essential felicity.

(2) Again, earthly objects have no power to satisfy the mind; they cannot tranquillise the heart: on the contrary, by an unhappy, tendency, they enlarge the desires which they gratify; they inflame the passions which they indulge, nor can they ever fill the vast vacuity which they are condemned to leave in an immortal mind.

(3) Earthly treasure can only enable its possessor to surround himself with superfluous pomp, to walk in a vain show; it can only gratify the taste and imagination, or catch the applause of the multitude: it has no power to come into contact with the soul; none to calm the perturbations of conscience, heal the corrosions of remorse, or give comfort to the dying.

2. This is also an enduring substance. Temporal wealth is extremely transient. Lessons:

(1) How much we are indebted to God for that kind of evidence of Christianity which arises from the sufferings of its first disciples!

(2) How ought we to magnify that almighty grace which enabled them to suffer!

(3) Let us apply their example for our own improvement. Piety must rise above the world in a holy superiority to its alluring pleasures. (R. Hall. M. A.)

The Christians inheritance and assurance

I. THE CHRISTIANS FUTURE INHERITANCE.

1. By contrast. It is designated substance, as opposed to shadow. All the pleasures and enjoyments of the world are a shadow; there is nothing solid or substantial in them. Afflictions are but a shadow (2Co_5:17). Our present existence is but a shadow (Jam_4:14). It is like an eagle in the air, like a ship in the sea, a flower on the earth; as a tale that is told, a watch in the night, a hireling accomplishing his day: man fleeth also as a shadow. Death is a shadow; there is no substantial evil in it to the Christian. But religion is a substance; the gospel is a substantial reality.

There is a most delightful promise in the book of Proverbs, where Christ is represented as speaking under the character of wisdom, I will cause them that love Me to inherit substance; I will fill their treasures. Heaven is all substance: its pleasures and enjoyments, its worship and devotions.

2. By comparison. It is called a better substance. It is better in comparison with the present state of our existence, because there is some good in this world. We must not despise Gods providential mercies, nor undervalue our temporal supplies. We should thank Him for the atmosphere that vivifies, but most of all for the air of holiness and the breath of devotion. We should thank Him for the bread which perisheth, but most of all for the bread of life, the hidden manna. We should thank Him for the water that quenches the thirst, refreshes, and purifies, and revives, but most of all for the streams of salvation, the water of which if a man drink he shall never die. We should thank Him for the use of our bodily limbs, but most of all if we have been taught to walk at liberty in Gods laws, and run in the way of His commandments. We should thank Him for the faculty of reason, but most of all if, by a spiritual perception, our senses are exercised to discern both good and evil. How much better will the enjoyments of heaven be than the highest degree of happiness realised by believers in a state of grace!

3. By continuation. It is an enduring substance. It is a city which hath foundations--a kingdom which cannot be moved--an inheritance incorruptible, undefiled, and that fadeth not away--a house not made with hands, eternal in the heavens--a far more exceeding and eternal weight of glory. When the angel of death shall spread his cloud over everything terrestrial, the celestial abodes shall shine forth with a grandeur which nothing can demolish, and which eternity itself will but increase.

II. THE CHRISTIANS PRESENT ASSURANCE.

1. Believers have a present title to this inheritance. They have the promise of it. The gospel is God in a promise; and the saints in glory are said to be inheriting the promises. They have the hope of it, which is no more nor less than the prospect of future good grounded on present evidence. They have preparation for it, being made meet for the inheritance of the saints in light. They have a title to it, and this by virtue of their adoption.

2. They shall have the future possession. There must be the trial of faith, the exercise of patience, the sifting of your motives, the test of principles, and the examination and pondering of the heart.

3. They have inward assurance. Knowing in yourselves, &c. Assurance is a pearl that most want, a crown that few wear. It may be ascertained by the testimony of the Spirit, accompanied with the witness of personal experience. (Essex Remembrancer.)

A better and an enduring substance:

Knowing that ye have yourselves as a better and an enduring possession.

I. THE TRUE POSSESSION. We own ourselves only on condition of being Christian men. For, under all other circumstances and forms of life, the true self is brought into slavery and dragged away from its proper bearings by storms, and swarms of lusts, and passions, and inclinations, and ambitions, and senses. A mans flesh is his master, or his pride is his master, or some fraction of his nature is his master, and he himself is an oppressed slave, tyrannised over by rebellious powers. The only way to get the mastery of yourselves is to go to God and say, Oh, Lord! I cannot rule this anarchic being of mine. Do Thou take it into Thine hands. Here are the reins; do with me what Thou wilt. Then you will be your own masters, not till then.

II. THE SUPERIORITY OF THIS POSSESSION.

1. It is better in its essential quality. The apprehension of union with God is the one thing that will satisfy the soul; the one thing which having, we cannot be wholly desolate, however dark may be our path; and without which we cannot be at rest, however compassed with succours and treasures and friends; nor rich, however we may have bursting coffers and all things to enjoy.

2. It is an enduring possession. These things, the calm joys, the pure delights of still fellowship with God in heart and mind and will--these things have in them no seed of decay. These cannot be separated from their possession by anything but his own unfaithfulness. There will never come the time when they shall have to be left behind. Use does not wear these out, but strengthens and increases them. The things which are destined to perish with the using belong to an inferior category.

III. THE QUIET SUPERIORITY TO EARTHLY LOSS AND CHANGE WHICH THE POSSESSION OF THIS TREASURE INVOLVES. When you strike away the false props, the strength of the real ones become more conspicuous. If we possess this true treasure which lies at our doors, and may be had for the taking, we shall be like men in some strong fortress, with firm walls, abundant provisions, and a well in the courtyard, and we can laugh at besiegers. (A. Maclaren, D. D.)

A better house in heaven:

Zinzendorf became of age in 1721, and in the following year purchased the estate of Berthelsdorf, near his aged relative, the Baroness of Gersdorf, writing up over his dwelling, The tenant of this has a better house in heaven.

Meetness for heaven:

It is worth something to be in a readiness for mercy, for afflictions, for death, or for judgment, as those who are meet for heaven. The speech of Basil was noble, when Modestus, the prefect, threatened confiscation, torment, and banishment. He answered, He need not fear confiscation that hath nothing to lose; nor banishment, to whom heaven only is a country; nor torment, when his body would be crushed with one blow; nor death, which is the only way to set him at liberty. (C. Heywood.)

Heaven the right place for the Christian:

Heaven is as suitable for a saint as a lock is fitted to receive its key; and as the fashion of a lock might be inferred from the key, so may the glorious state be guessed at from the gracious man. He has, moreover, sips of sweetness, which give him no merely fanciful notion of the hill country, and he knows somewhat of what the full-blown flower must be as he gazes at the beauty of the bud; but he looks not that in the revelation of the glory the invisible should be only a reproduction of the visible; for he knows that the spiritual exceeds the natural even as the heaven is above the earth. (C. H. Spurgeon.)

No home beyond the grave

I have been told of a wealthy man who died recently. Death came unexpectedly to him, as it almost always does; and he sent out for his lawyer to draw his will. And he went on willing away his property; and when he came to his wife and child, he said he wanted them to have the home. But the little child did not understand what death was. She was standing near, and she said, Papa, have you got a home in that land you are going to? The arrow reached that heart; but it was too late. He saw his mistake. He had got no home beyond the grave. (D. L. Moody.)

The better substance

1. The happiness of the saints in heaven is substance, something of real weight and worth; all things here are but shadows.

2. It is a better substance than anything they can have or lose here.

3. It is an enduring substance; it will outlive time, and run parallel with eternity. They can never spend it; their enemies can never take it from them as they did their earthly goods.

4. This will make a rich amends for all they can lose and suffer here. In heaven they shall have a better life, a better estate, better liberty, better society, better hearts, better work, everything better.

5. Christians should know this in themselves. (Matthew Henry.)

Heavenward:

My horse invariably comes home in less time than he makes the journey out. He pulls the carriage with a hearty goodwill when his face is towards home. Should not I also both suffer and labour the more joyously because my way lies towards heaven, and I am on pilgrimage to my Fathers house, my souls dear home and resting-place? (C. H.Spurgeon.)

Heaven--a sustaining prospect:

One Palmer, of Reading, being condemned to die, in Queen Marys time, was much persuaded to recant, and among other things a friend said to him, Take pity on thy golden years and pleasant flowers of youth, before it be too late. His reply was as beautiful as it was conclusive: Sir, I long for those springing flowers which shall never fade away. When he was in the midst of the flames he exhorted his companions to constancy, saying, We shall not end our lives in the fire, but make a change for a better life; yea, for coals we shall receive pearls. Thus do we clearly see that, although if in this life only we have hope in Christ, we are of all men most miserable, yet the prospect of a better and enduring substance enables us to meet all the trials and temptations of this present life with holy boldness and joy. (C. H.Spurgeon.)

How to meet adversity:

If a heathen could say, when he saw a sudden shipwreck of all his wealth, Well, Fortune, I see thou wouldst have me to be a philosopher, should not we, when called to quit our movables, say, I see that God would have me to lay up treasure in heaven, that is subject neither to vanity nor violence? (John Trapp.)

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

Heb 10:32-34. But — As if he had said, I trust you will be preserved from so terrible a ruin; and in order that you may, I exhort you to call to remembrance the former days — To look back upon past events, which, if duly considered, may be very instructive, and may prove the means of establishing you in your resolution of adhering to the gospel. In particular, reflect on what you have suffered, and how you have been supported and delivered, that you may not despond upon the approach of similar evils, but may still trust in God and persevere in his service; in which, after you were enlightened — With the knowledge of God and of his truth; ye endured — Courageously sustained, through God’s help; a great fight of afflictions — A grievous persecution from your unbelieving brethren, and great and various troubles and distresses, on account of your faith in, and profession of, the gospel; and therefore you should not fall off now at last, lest you lose the fruit of all these sufferings. There were various persecutions of the Christians in Judea, particularly the great persecution after the death of Stephen, Act 8:1, and Herod’s persecution, Act 12:1. But perhaps the apostle here refers to the persecution in Judea, mentioned 1Th 2:14, in which the believing Hebrews showed great love to their suffering brethren, Heb 6:10. Their enduring this persecution with fortitude and patience, the apostle calls here πολλην αθλησιν, a great combat, in allusion to the combats in the Grecian games. Partly, &c. — Both in respect of your own sufferings and of your sympathy with others in theirs; while ye were made a gazing-stock — Θεατριζομενοι, made a public spectacle, or openly exposed, as in a theatre. See on 1Co 4:9. By reproaches — Cast on you as atheists, or enemies to the true God, for deserting the institutions of Moses; and afflictions — Which befel you on that and other accounts; and partly while ye became companions of them that were so used — In pitying, owning, visiting, and relieving them who were treated in the same cruel manner. For ye had compassion on me — Ye sympathized with all your suffering brethren, and with me in particular; in my bonds — Both at Jerusalem and at Cesarea; and ye took joyfully — For the sake of him who died for you; the spoiling of your goods — The loss of your property; knowing in yourselves — Or, rather, knowing that you have for yourselves; in heaven — Laid up for you there; a better, than any which you lose, and an enduring substance — Even unspeakable and eternal riches, glory, and felicity, when all the possessions of earth have perished, and all its sorrows have come to a perpetual period.

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

CRITICAL AND EXEGETICAL NOTES

Heb_10:32. Illuminated.—Enlightened, by the preaching of the Christian truth. (Compare 2Co_4:6; 1Pe_2:9.) At a later period the word φωτισθέντες became a synonym for “to baptise.”

Heb_10:33. Gazing-stock.—Lit. “as one set on a theatrical stage.”

Heb_10:34. In heaven.—An incorrect reading. R.V. has, “knowing that ye yourselves have a better possession and an abiding one.” Moulton thinks the translation should be, “perceiving that ye have your own selves for a better possession and one that abideth.” “He points them to the tranquil self-possession of a holy heart, the acquisition of our own souls, as a sufficient present consolation for the loss of earthly goods, independently of the illimitable future hope.”

Heb_10:38. The just shall live by faith.—A much-disputed sentence. In some manuscripts the word μου is found, which alters the idea of the clause. ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, would mean, “But My righteous one shall live by faith.” In the Hebrew of Habakkuk the word “faith” means “faithfulness” or “fidelity”; and that is probably the writer’s meaning here. He is commending steadfastness as opposed to defection from the faith. “But the thought of faithful constancy to God is inseparably connected with trustful clinging to Him.” A man lives indeed if he is faithful.

MAIN HOMILETICS OF THE PARAGRAPH.—Heb_10:32-39

The Inspiration of Experience.—To have had the experience of the joys of salvation may increase our judgment if we fail, but it also increases our stability if we “hold fast.” There are times in life when looking back upon religious experiences that we have had in the past has a distinctly weakening influence on our religious life, making us morbid and depressed. But there are other times when such reviewing of the past is inspirational. We convince ourselves of the reality and power of our religion by remembering what it was to us in the beginning of our career, and what it has been again and again to us in the strain-times of life. The writer here thinks that reminding the Jewish Christians of their new-found joy, of their new-found faith in Christ, will materially help them to “hold fast the confession of their faith, that it waver not.” His plea is this: “You have withstood severe suffering and persecution for Christ’s sake. You did not fail then, and why should you suffer yourselves to fail now?”

I. The former experiences.—The persecutions which arose about Stephen, in the very first months of the Christian history, scattered the first Jewish Christian Church, and brought persecutions on the members, which are indicated by the activity, energy, and unscrupulousness of Saul of Tarsus. It involved personal sufferings, open insults and reproaches, loss of property and work. And some of those to whom this epistle was addressed had actually come through all these bitter experiences, and had come through them well, “holding fast.” “Ye endured a great fight of afflictions.” The first flush of faith, and the glow and enthusiasm of first love, no doubt helped them very greatly over their difficulties then; but lengthened experience and settled principles ought to give them even a fuller power to withstand now. They should be far better able to stand a strain than they were in those days when they were first “enlightened.” But let them not forget that they had passed through this experience. It had been proved that they could hold their Christian faith through times of temptation, strain, and persecution.

II. The new afflictions.—They were sufficiently like the old to make their former experience avail. They were sufficiently unlike the old to make a special demand for watchfulness. Persecutions were renewed, and they could but take many of the old forms; but the special peril of the hour was the enticement of subtle persuasions to fall back upon the older Jewish faith, the faith of their childhood. These persuasions came from those in close association with them, and became very serious trials of their faith.

III. The conditions of renewing the old victory of steadfastness.—

1. The spirit of Christian endurance.

2. The realisation that, in having Christ, they had in themselves a “better possession” than could be taken away from them by any persecutions.

3. A holy boldness that would enable them to set a firm front against every foe, that would enable them to resist evil influence by attacking the evil.

4. The patience which could rise into persistency, be determined to know the will of God, and to stand by it.

IV. The reward of those who finally overcome.—“They receive the promise.”

1. They are in a state of readiness for the Lord’s coming.

2. They realise the true life now, in keeping their faith, and living the life of faith.

3. They are conscious of the acceptance and favour of God, who finds “His pleasure in them.”

4. They receive the full salvation of the soul—its emancipation from all bodily limitations, and full unfolding into the image of the risen and glorified Son of God. The mention of the life of faith, the life ruled and toned by a steadfast faith in God, prepares the way for the striking series of illustrations of the power of faith in life which are given in the next chapter.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb_10:32. Admonished by the Past.—“But call to remembrance the former days.” At different times and in various moods of mind we find ourselves variously impressed by the sameness, or by the diversity, of our human experiences. It may be true to say that, strictly, a past experience is never repeated; for if the thing that happens is the same, the attendant circumstances and conditions are not the same, and our personal states, in relation to the thing, are not the same. It is with examples taken from our own past as it is with the examples offered us in the blessed human life of our Divine Lord; we can copy neither in any minute detail. But we are not therefore shut off from following the example of our Divine Lord, nor are we prevented from being duly admonished and aided by our own past experiences. What we require to see is that all things enshrine principles, express principles in some one direction and with some precise limitation. We remember the thing, the incident, the conflict, the success or failure, for the sake of the principle which found expression in it, and may gain a new application to our new scenes and difficulties. There is a sense in which man can only progress by forgetfulness of the past—“leaving the things that are behind.” “Let the dead past bury its dead.” It is at once the mission and the weakness of the aged, their keeping us in touch with the past. But it is equally true that nothing is ever safely built up—no truth, no character, no human life, nothing moral—save on the foundations of the past. It is the young man’s mission and weakness that he imagines things are new, and wants everything to be independent of everything else. The point in relation to the past specially presented in this text is, that former experiences have put good principles, right motives, and good inspirations to the test—perhaps to a severer test than they are ever likely to be subjected to again. They stood the test; they stood the test well: then you may safely trust those principles, motives, and inspirations in view of new emergencies.

Heb_10:35-36. The Need of Patience.—Patience is the ballast of the soul, that will keep it from rolling and tumbling in the greatest storms; and he that will venture out without this to make him sail even and steady will certainly make shipwreck and drown himself, first in the cares and sorrows of this world, and then in perdition.—Hopkins.

Christian Patience.—Results are slowly produced in the natural, the moral, and the spiritual worlds. Men who only gaze upon work, and have not to do it, are often impatient. Some of the early Christians were in danger even of apostasy through the want of patience amid the trials which they had to endure.

I. The need which there is of patience in Christian life and work.—There are difficulties connected with our life and work common to all times.

1. The difficulty of fully understanding the gospel ourselves, and of making it understood by others.

2. The moral difficulties we have to encounter are even greater than the intellectual.

3. We need patience on account of the opposition which we have to encounter.

4. On account of the deep obscurity in which we labour—obscurity applying to the results of our labour as well as to its design.

5. And on account of delay in the fulfilment of God’s promises.

II. The root from which patience will spring—confidence or faith.—The man who has no faith in the soil will not plough it; the man who has no faith in the seed will not sow it; and the man who has no faith in the return of the seasons will neither plough nor sow. So it is in spiritual things.

III. The reward with which patience shall at length be crowned.—It hath “great recompence of reward.” Ye shall “receive the promise.”—Absalom Clark.

The Promises call for Patience.—The greatest part of the saints’ happiness is in promise. They must first do the will of God before they receive the promise, and after they have done the will of God they have need of patience to wait for the time when the promise shall be fulfilled; they have need of patience to live till God calls them away. It is a trial of the patience of Christians to be content to live after their work is done, and to stay for the reward till God’s time to give it them is come. We must be God’s waiting servants when we can be no longer His working servants.—Matthew Henry.

Heb_10:36. The Expectation of Future Blessedness.—Whereas we have here the expression of “receiving the promise,” it is plain the promise must be understood objectively—that is, that transcendent good that was promised; namely, that principally wherein all the promises do finally and lastly centre: which it is plain the apostle here most especially intends, as being eminently called “the promise.”

I. The business of a sincere Christian in this world is to be doing the will of God.—By the will of God we are to understand the object of His will, or that which He wills—namely, the thing willed. Our duty willed by Him and not mere events, that must be understood to be the object of this will. Of this every sincere Christian must be the active instrument: it is the business of a devoted person, one given up to God in Christ. Such only are in an immediate capacity or promptitude to do the will of God intentionally and with their own design, though it be the undoubted duty of all who are naturally capable thereof.

II. Patience, in the expectation of the blessedness of the heavenly estate, is very needful to every sincere and thorough Christian.—Give some account of this patience. The natural constitution of the human soul disposeth it equally to covet and pursue a desirable good as to regret and shun a hurtful evil. The want of such a desirable and suitable good, understood to be so, is as truly afflicting and grievous as the pressure of a present evil. An ability to bear that want is as real and needful an endowment as the fortitude by which we endure a painful evil. Therefore it equally belongs to patience to be exercised in the one case as well as in the other. What does patience suppose, as it hath its exercise this way, viz. in the expectation of future blessedness?

(1) That blessedness, truly so called, be actually understood and apprehended by the expectants as a real and most desirable good to them.

(2) That the delay and deferring of this blessedness must be an afflicting and felt grievance: otherwise patience can have no place or exercise about it. Wherein does patience consist? It is “an ability becomingly to endure.” But its reference to God must be maintained. And this reference must be to Him as to the Author of it and the object of it. Patience is not only a rational temperament, it is also a gratuitous donation, a gift of the good Spirit of God. God is said to be “the God of patience.” A deference of His holy pleasure in ordering the occasions of such exercise is carried in the notion of it. It hath in it submission to the will of God. Consider patience in its peculiar effect—the “work of patience.” It gives a man a mastery and conquest over all undue and disorderly passions. It fixes the soul in a composed serenity; creates it a region of sedate and peaceful rest; infers into it a silent calm; allays or prevents all turbulent agitations; excludes whatsoever of noisy clamour; permits no tumults, no storm or tempest, within,—whatsoever of that kind, in this our expecting state, may beset a man from without. Christ said, “In your patience possess ye your souls.” If you have not patience, you are outed of yourselves; you are no longer masters of your own souls; can have no enjoyment of yourselves; and, therefore, are much less to expect a satisfying enjoyment of Him. The temper of spirit it introduces is a dutiful silence. In reference to the delay of the blessedness we expect, we ought not to be without sense, as if it were no grievance. And we ought not to have an excessive sense of it which were peevishness or impatience.

III. The necessity of patience arises from a consideration of the principles from whence the necessity arises, and the ends which it is necessary unto.—The principles are such as these: faith of the unseen state; hope; love; holiness, which includes hatred of the opposite—sin; and a tendency to the improving and heightening itself. Where there is an inchoate holiness, there cannot but be a tendency unto consummate perfect holiness. As holiness includes conformity to the preceptive will of God, so it doth to His disposing will being made known. Therefore when we understand it to be His pleasure we should wait, the holy nature itself, which prompts us so earnestly to desire the perfection of our state, must also incline us patiently to expect it. The sovereign and supreme principle is the blessed Spirit of God Himself. He begets, raises, and cherisheth such desires after the blessedness of the heavenly state as makes this patience most absolutely necessary. Consider the ends which patience serves. The nearer and more immediate—“our doing the will of God”; the remoter and ultimate—“our inheriting the promise.” Patience conduces to our doing God’s will. Not that it is the proper principle of doing it—active vigour is that; yet the concomitancy of patience is requisite thereto. Two things God doth ordinarily will concerning the way wherein He conducts and leads on those that peculiarly belong to Him to the blessed end and consummate state He designs them to, the one whereof is also requisite to the other:

1. Their gradual growth and improvement in holiness and all dutiful dispositions towards Him, till they come nearer to maturity for glory, and a meetness for the heavenly state.

2. Their maintaining an intercourse with Himself in order thereto.—John Howe.

Heb_10:38. Drawing Back.—As the fig tree began to wither so his gifts began to paire, as if a worm was still gnawing at them; his judgment rusts like a sword which is not used; his zeal trembleth as though it were in a palsy; his faith withereth as though it were blasted; and the image of death is upon all his religion. After this he thinketh, like Samson, to pray as he did, and speak as he did, and hath no power, but wondereth, like Zedekiah, how the Spirit is gone from him. Now when the good Spirit is gone, then cometh the spirit of blindness, and the spirit of error, and the spirit of fear, and all to seduce the spirit of man. After this, by little and little, he falls into error, then he comes into heresy; at last he plungeth into despair: after this, if he inquire, God will not suffer him to learn; if he read, God will not suffer him to understand; if he hear, God will not suffer him to remember; if he pray, God seemeth unto him like Baal, which could not hear. At last he beholdeth his wretchedness, as Adam looked upon his nakedness; and mourneth for his gifts, as Rachel wept for her children, because they were not. All this cometh to pass that the Scripture might be fulfilled: “Whosoever hath not, from him shall be taken that which he seemeth to have.”—H. Smith.

Heb_10:39. Shrinking Back and Keeping On.—“But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.” There is no more difficult work given to Christian teachers to do than to “reprove, rebuke, exhort, with all long-suffering and gentleness.” It is easy work, there is a certain personal gratification found in the work, of denouncing and condemning. The denouncer has a pleasant consciousness of moral superiority; but a man must have himself in noble restraint, and go well out of himself in pitiful interest in others, before he can rebuke wisely and effectively, and put compassion and Christly sympathy into his reproofs. The writer of this epistle had a very serious work of warning to do. It so thoroughly possessed him that it comes out into varied expression at every opportunity. It is like the ever-recurring refrain of a song or a piece of music. And he seemed himself to get almost weary of it, and to fear that it would be unduly wearying and depressing to those whom he addressed. So in this passage he tries hard to get into another mood, and to write trustingly and hopefully. The mood of our text is a cheerful one, but the cheerfulness is only gained through a struggle. The writer has evidently been greatly distressed by failures from the Christian profession. He has almost overwhelming impressions of the perils to which Christian professors were exposed in his days, more especially Christian professors who had come out of Jewish associations. He has every confidence and satisfaction in the sincerity and stability of those to whom he wrote, and yet he felt that he must warn them carefully, for a spirit of self-security might creep in upon them, and then the temptations, false teachings, and imperilling influences and associations would have every chance with them; for “let him that thinketh he standeth take heed lest he fall.” The writer’s confidence in the people was partly based on the fact that he and they had already passed through a very bitter experience together, and they had acted nobly all through it, and come out nobly from it. He knew therefore how they could “stand fast in the Lord.” He bids them “call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazing-stock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye yourselves have a better possession and an abiding one.” It may be asked, If they had shown themselves so noble, why should their teacher have any such grave anxieties concerning them, and address such careful warnings to them? The answer is twofold:

1. In the very fact of their coming so well out of one time of strain lay a peril of unwatchfulness, and unpreparedness to meet a fresh time of strain. An army is never in such peril as in the hours succeeding a victory. A man is placed in the gravest moral peril immediately after he has gained a great moral success. It is so easy for a man to delude himself with the idea that one success guarantees continuous success; so easy to argue, “I have stood, therefore I shall stand”; so easy to fail to realise that life is a continuous moral battle, a series of surprises; our moral foes are skilful in assuming various devices, and the successes of our past form no guarantee whatever for triumph in the future, even our experiences but feebly preparing us for the strain-times that are before us. Froude reminds us that experience is like the stern-light of a ship, it does but cast its rays upon the way that has been taken. To moral victors the counsel must be given, “Be not high-minded, but fear.

2. But the other answer is this—The new peril to which they were exposed bore an altogether new character, and they might not be prepared for it. Their early experience had been one of active persecution. The government and society of the day had been arrayed against them. Some of them had been cast into prison, many of them had been despoiled of their goods, their characters had been maligned, and they had been hated of all men for Christ’s name’s sake. And such times of outward persecution and material peril have passed again and again over Christ’s Church. They are the times of which the most can be made in history, but they are not the times that bring the gravest peril to the spiritual life of the Church. That life has always survived its martyr ages. If there is a seeming exception to that “always,” it is found in the driving of evangelical religion out of France for generations by the persecutions which culminated in Black Bartholomew’s Day. But even in France evangelical religion did but hide its head awhile, waiting its opportunity to lift it high again in the latter days. The experiences of persecuting ages never fit men to meet all the forms of peril in which the Christian life may be placed, and they do us some injury if they start in us the impression that all strain upon the religious profession will take this outward form. These Jewish Christians would fail to see the new forms that temptation was taking, if they persisted in thinking that all temptation would follow the pattern of that which they had already gone through and overcome. The evils around them now were of a subtle character. They came even from the fact that they were not persecuted. They came from that easy-going spirit which comes when there is no evident call to watchfulness and enterprise. They came from their ability to put their Christian weapons aside on the shelf; they were losing the power to use them skilfully, and were disinclined to take them down when any foe appeared. And they came in the opportunity the leisure afforded for the influence of enervating and false teachings, and for the attraction of pleasurable but demoralising self-indulgences. When the sky is clear, the air dry, the sunshine warm, the atmosphere genial, the trees budding, and the flowers opening freely, when there is no warning of storm, and no mutter of distant war, then subtle pestilence may be stalking abroad, and secretly imperilling life and health. The Church has lost most in its times of apparent security. It has been drawn back rather than driven back. The ship will sail the great Southern Seas, safely outriding the great gales, and, if bruised, still sound, when it has been smitten with the lightnings, tossed with the tempests, and helplessly driven before the hurricanes; and then it will come out into smooth seas, and the blue shall reach from rim to rim, no more than a gentle breeze shall play upon the waters, and it shall feel restfully, peacefully, unwatchfully secure. But almost out of sight is yonder island, with its coral reef, over which the waves dash violently. That island is a source of new, unknown, subtle and well-nigh overwhelming danger to the ship. It has a strange attractive power upon the under-waters. Towards the reef the currents are setting, and they may seize the ship, and bear her secretly on, until at last, no hurried turning of the helm, no desperate hanging out of every yard of sail that the ship can carry, will save her; on, on she is borne, till they can hear the wild lashing of the waves upon the coral rocks, and soon the ship is crashed upon them, drawn back, and crashed again upon them, until the fragments of a hopeless wreck are borne over the reef to tell their tale of woe. Well, indeed, may we be warned of the perils that belong to quiet times of religious experience. Then—yes, then more especially—there be many that shrink back to perdition. We may well thank our Bible Revisers for that very suggestive term “shrink back.” They seem to have caught the writer’s idea precisely. He evidently fears chiefly a spirit of religious sluggishness, donothingness, listlessness. He had the same kind of fear about his people that St. Paul had about Timothy. That quiet, studious, weakly-bodied young man was inclined to take things too easily, to let things go rather than battle with them. And this brought grave fears for him to his father in Christ; so he sent him this arousing message, “Endure hardness, as a good soldier of Jesus Christ.” And what this writer fears is not a determinedly going back from the faith of Christ, not an open and resolute apostatising, nothing disgraceful like the forsaking of Demas, or the violent enmity of Julian; but a drifting away, a shrinking back, a silent action of the current of worldliness, or a current of false teaching, which would take all the inspiration and sanctifying impulse out of the Christian faith, until the Church would but keep its name to live, and be dead. His point may be simply illustrated by the fish in a rapid stream. So long as they actively swim, let their life go out in energetic efforts, they can go up the stream, advance against the current. But peril lies in sluggishness. Cease to swim, and silent, ever-working forces act upon the fish; he shrinks back, he is borne downward, though he may think he keeps his place; presently he will feel the power of the downward swirl; it will be beyond his power of resistance, and over the great fall he is borne. It is thus with the Christian. He need only do nothing to “shrink back unto perdition.” Relative to the Christian life, we must accept of the world as a force, like a descending stream, ever bearing us downward. In the stream of the world we have to be, we must be. Against the stream we have to swim if we would reach the restful lake of the holy ones. Against the stream, always against the stream, day and night against the stream—that is how it must be with us. Relax one moment, the current seizes you, and ere you know it you have shrunk back a little way. Get into a listless, careless way in the religious life, and it is inevitable that downward you go. Perhaps you will even be so fascinated at first that you will quite enjoy the rest from toil and strain, and find all around so pleasant that you feel sure the end must be like the way. But what an awful delusion all that is! See which way are you moving? The lake of holiness and God is not that way. You are “shrinking back,” you are going down, the rapids are that way, the frightful fall is that way, the whelming waters are that way. Shrinking back is always “unto perdition.” There are two ways of living the Christian life. There is “keeping on,” and there is “letting go.” The “keeping on” folk are they who have faith (and let it inspire activity and effort) unto the saving of the soul. The “letting go” folk, who make no effort to follow on and keep up, are they who “shrink back unto perdition.” Would you be “keeping on”? Then you must mean to keep on, plan to keep on, master yourself, and master your circumstances, in order to keep on. Keeping on is never a matter of accident, it is always a matter of thought and effort. Keeping on the whir and whirl of machinery means persistent toil in renewing the fires, and replenishing the boilers. Would you be “letting go”? Then no resolve whatever is needed, you are required to make no effort, you simply need do nothing: cease to keep on, stop, and you will surely drift. You can only keep up to a level reached by persistently striving to reach a level beyond. The law of the garden is the law of the soul. Toil, weed, watch, culture, plant, put energy into it, wisely directed, well-adapted energy into it, and the garden will be an ever-increasing joy to you. But stop, be careless, leave it alone, cease to work at it—that is all you need do—do nothing—it will soon be overgrown with weeds, a ruin and a disgrace. Toil, strive, watch, be active, enterprising, energetic, in the religious life, and beauty, power, joy, will abundantly respond to you. Let things go, let duty be done perfunctorily, and worship become formality; rest upon a past experience; want nothing higher or better; get through a religious life somehow, anyhow, with a wretched sort of lifeless hope that somehow all will come out right at last,—you can picture that soul-garden; you do not need that I should picture it for you. It is evidently “shrinking back unto perdition.” The cultured place is fast becoming a wilderness. In the religious life there is one absolute and universal law always working: “Strive, and you shall live”; “Cease to strive, and you shall die.” Let the oars lie still on the rapid stream of life—the oars of your soul’s boat—you need do nothing more, the stream of life will do its fatal work only too surely—“you will shrink back unto perdition.” The truth may be illustrated in our several Christian spheres.

1. The Christian life demands anxious and continuous attention to personal culture. Flag in it, stop it, and your Christian character will soon shrink back.

2. The Christian life demands active endeavour to exert gracious personal influence, and to use in service entrusted talents and gifts. Persistently send out holy influences, and you will keep and enlarge your powers of influencing. Stop all effort to influence, and the very ability will fade away, as the blacksmith’s muscle becomes flaccid when he ceases to wield the hammer.

3. The Christian life demands a persistency and continuity of attendance on Christian worship and means of grace. Begin to flag; do not go sometimes; become irregular; go when you feel inclined, not when you ought; and you will soon cease to get a blessing, and easily shrink back into indifference. But the writer of our text wrote hopefully, and we would speak hopefully to you. We must warn you faithfully; but we hope that you are “not of them that shrink back unto perdition, but of them that have faith unto the saving of the soul.”

ILLUSTRATIONS TO CHAPTER 10

Heb_10:33. A Gazing-stock.—The Greek word here used means to expose to view as in a public theatre, which was commonly done in those days. The expression here is figurative, yet it was afterwards literally carried out, when Christians were exposed in the theatres, not only to opprobrium and insult, but made the victims of wild beasts, or assaulted by gladiators.

Heb_10:36. Patience likened to a Jewel.—“I compare patience to the most precious thing that the earth produces—a jewel. Pressed by sand and rocks, it reposes in the dark lap of the earth. Though no ray of light comes near it, it is radiant with imperishable beauty. Its brightness remains even in the deep night; but when liberated from the dark prison, it forms, united to gold, the distinguishing mark and ornament of glory, the ring, the sceptre, and the crown,” said the wise Hillel. “Her end and reward is the crown of life.”—Krummacher.

The Leaves teaching Patience.—O impatient ones! Did the leaves say nothing to you as they murmured when you came hither to-day? They were not created this spring, but months ago, and the summer just begun will fashion others for another year. At the bottom of every leaf-stem is a cradle, and in it is an infant germ; and the winds will rock it, and the birds will sing to it all summer long; and next season it will unfold. So God is working for you, and carrying forward to the perfect development all the processes of your lives.—H. Ward Beecher.

The Work of Patience.—Patience is the guardian of faith, the preserver of peace, the cherisher of love, the teacher of humility. Patience governs the flesh, strengthens the spirit, sweetens the temper, stifles anger, extinguishes envy, subdues pride; she bridles the tongue, refrains the hand, tramples upon temptations, endures persecutions, consummates martyrdom. Patience produces unity in the Church, loyalty in the State, harmony in families and societies; she comforts the poor, and moderates the rich; she makes us humble in prosperity, cheerful in adversity, unmoved by calumny and reproach; she teaches us to forgive those who have injured us, and to be the first in asking forgiveness of those whom we have injured; she delights the faithful and invites the unbelieving; she adorns the woman, and improves the man, is loved in a child, praised in a young man, admired in an old man; she is beautiful in either sex and every age.—Horne.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

III

A speedy entrance into blessedness awaits those who endure to the end; of which the readers inspire a hope by the steadfastness which they have already evinced

Heb_10:32-39

32But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight [struggle] of afflictions; 33Partly, whilst ye were made a gazing-stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used [that so walked]. 34For ye had compassion of me in my bonds [sympathized with those in bonds, τοῖς δεσμίοις]16 and took joyfully the spoiling of your goods, knowing in yourselves that [that for yourselves]17 ye have in heaven a better and an enduring substance. 35Cast not away therefore your confidence, which hath great recompense of reward. 36For ye have need of patience [steadfastness, ὑπομονῆς], that, after ye have done [or, by doing=ye may do—and] the will of God, ye might 37[may] receive the promise. For yet a little while [a very little], and he that shall come [he that cometh, ὁ ἐρχόμενος] will come, and will not tarry. 38Now the just [But my just one]18 shall live by faith, but if any man [and if he] draw back, my soul shall have [hath] no pleasure in him. 39But we are not of them who draw back unto perdition; but of them that believe to the saving [procuring, preserving] of the soul [of life].

[Heb_10:32.—ἀναμιμνήσκεσθε, Be calling, or, keep calling to remembrance, as a habit; so Pres. tense; not Aor. ἀναμνήσθητε, call to remembrance, as a simple act.—ἄθλησιν, struggle, contest, requiring exertion; not μάχην, fight, battle.—παθημάτων, sufferings, not afflictions (θλίψεων) as in next verse.

Heb_10:33.—τοῦτο μέν, on the one hand (lit., as to this indeed):—θεατριζόμενοι, Pres. Part, being habitually made a spectacle, γενηθέντες, Aor. being made, or becoming, as a single fact.—τῶν οὕτως ἀναστερεφομένων, of them who so walk, i. e., in reproaches and afflictions.,

Heb_10:34.—τοῖς δεσμίοις συνεπαθήσατε, ye sympathized with the prisoners.—γινωσ. ἔχειν ἑαυτοῖς, knowing that ye have for yourselves; not, as E. V., knowing in yourselves.

Heb_10:35.—ἥτις, characteristic, as one which hath=because it hath.

Heb_10:36.—ὑπομονῆς, of patient endurance.—ἵνα τὸ θελ. τοῦ θεοῦ ποιήσαντες κομίσησθε E. V. (In order) that after ye have done the will of God, ye may receive the promises. So Moll substantially, “after fulfilment of the will of God, ye may receive,” etc. Alford: “that ye may do the will of God and receive=that doing the will of God, ye may receive.” De Wette: durch Erfullung, by fulfilment of, by doing the will, etc. The sentence will equally well bear either of the three constructions: 1. “that, after doing the will, ye may receive;” 2. that, doing the will, ye may receive=ye may do the will and receive; 3. “that doing the will ye may receive=that, by doing the will, ye may receive.” Either, too, here makes perfectly good sense. For although Alford’s rendering, “ye may do and receive,” is entirely admissible, and may be the right one, vet his reason for rejecting the first, is scarcely decisive, viz. “No endurance, or patience would be wanted, when they had done the will of God, to receive the promise.” True, but endurance or patience would be wanted to bring about that state of things in which they, after having done the will of God, might receive the promise. For such, is the character of the sentence that the endurance might have reference exclusively to the participal clause, or to the finite verb, or to both together, and nothing but the connection could determine which.

Heb_10:37.—μικρὸν ὅσον, ὅσον, more emphatic than “a little,” as E. V.; “a little, a very little”—the repeated ὅσον being a sort of double diminutive, “aliquantillum.”—ὁ ἐρχόμενος, he that cometh; not, as E. V., he that shall come; nor, as often rendered in the gospels, he that should come.

Heb_10:38.—ὁ δὲ δίκαιός μου, but my righteous one (μου here being guaranteed by the best authorities).—καὶ έὰν ὑπυσυείληται, and if he shall have shrunk back, timidly drawn back (lit. ὑποστέλλεσθαι, lower sail, take in sail, then, shrink back from danger, as often in the classics). Eng. ver. supplies (with many) τις, if any man, contrary to the spirit of the passage, although, if the exigencies of the connection required it, it would be quite defensible grammatically. τὶς (with Middleton and Scholefield) is, I think, to be supplied at Joh_8:44, with λάλῃ, although the commentators generally decline to receive it. Here the reference of ὑποστείληται to the δίκαιος, is only one more among many passages of like import in this Epistle.

Heb_10:39.—οὐκ ἐσμὲν ὑποστολῆς, we do not belong to back-sliding.—εἰς περιποίησιν ψυχῆς, for, or unto the procuring, gaining, preserving of the soul—or of our life in the sense, of Mat_10:39, he that findeth his life (τὴν ψυχήν) shall lose it. And so better, I think, with Moll, Do Wette, etc., than soul, with Luther, Stier, Alford, etc.—K.].

EXEGETICAL AND CRITICAL

Heb_10:32. But calling to mind, etc.—Ἀναμνησθῆναι is usually constructed with the Acc. of the remembered object, the simple μνησθῆναι with the Gen. φωτισθέντες, enlightened, denotes conversion to Christianity as a translation from the power of darkness into the realm of light, so that the truth has found recognition and efficient action in the soul, and Christ is not merely believed in and praised as the Light of the world, but shines in the soul, as the Sun of Righteousness,—Excellently Chrys., in regard to the conflict of suffering; οὐκ εἶπε πειρασμοὺς ἀλλὰ ἄθλησιν ὅπερ ἐστὶν ἐγκωμίου ὄνομα καὶ ἐπαίνων μεγίστων (“he does not say temptations, but struggle, a term of high eulogy”).—The οὖτως is by some referred to walking in ‘steadfastness’, by most to walking in ‘affliction.’ The latter only is admissible, in the subordination of the two clauses, τοῦτο μέν—τοῦτο δέ to ὑπομείνατε, as exhibiting the different modes of their manifested ‘endurance.’ The οὕτως in the second division can only refer to the characteristic mentioned in the preceding. The τοῦτο μέν—τοῦτο δέ, found in the New Testament only here, is thoroughly classic.

Heb_10:36. After fulfilling the will of God.—Beng. erroneously refers the Aor. Part, ποιήσαντες to the previously mentioned Christian acts of the readers immediately after their conversion. [Grammatically considered, the passage might bear this, although I think the Perf. Part, would then be more natural. At all events, the ποιήσαντες undoubtedly refers to acts hereafter to be done under the influence of the ὑπομονή. But even then, whether the better rendering is, “after doing,” or “by doing,” or by two co-ordinate verbs, “may do and receive,” is doubtful. Substantially, they would here amount to the same thing; though in other cases of like construction, the difference might be important. But then the context would generally decide the right construction.—K.]. The will of God is here not as Heb_10:7 ff. God’s purpose and counsel of redemption, whose fulfilment became the great end of the life of Christ, but the will of God, as required to be fulfilled by the Saints, not, however, in its most general character, as a simple rule of life (Thol., and others); nor as restricted to the sanctification which is effected through the sacrifice of the Son (Bl.); but in special reference to steadfast endurance unto the end (Theophyl., Lün., Del.).

The promise (ἐπαγγελία) is here, as in several other places, the substance of the promise, the thing promised.

Heb_10:37. For yet a little—how little time, etc.—The words μικρὸν ὄσον ὄσον=a little, how very, very little! which form one of the very few instances in which the superlative is expressed in Greek by repetition, are probably taken from Isa_26:20; and in their connection with ἔτι are in our passage, like ἔτι μικρόν, Joh_14:19, better regarded as an independent Subst. clause than as an Acc. of determinate time employed to introduce the freely cited passage, Hab_2:3-4. The original text runs: “If it delays (viz., the vision) wait for it; it comes, it comes, it will not linger.” The subject is the overthrow of the Chaldean world-dominion by the judgment of Jehovah. The Sept. itself suggests the turn of the passage, so as to apply it to a person by the rendering ὅτι ἐρχόμενος ἥξει, which our author makes still more concrete by adding the def. article. The original then adds: “Lo! his soul is puffed up, is not upright within him (the Chaldean);” the Sept., on the contrary; “If he timidly draws back, my soul hath no pleasure in him” (Υποστέλλειν, used originally of lowering the sail, then of timidly shrinking back). On this follows the clause: “But the righteous will live, ἐκ πίστεώς μου,” (Cod. Vat.); or, “But my righteous one will live,” ἐκ πίστεως (Cod. Alex.). Grot, supplies τὶς, De W. ἄνθρωπος. Calvin carries the fact that the passage aims not to be a direct and proper citation, but simply a free application of the original, to the extent of putting the concluding clause into the mouth of the author, and understanding by ἡ ψυχή μου the soul, not of God, or (as Œc.) of Christ, but of the author. With ἐσμέν Grot., Carpz., and others supply τέκνα or υἱοί. It is better taken in the strictly classical Gr. construction of a Gen. of belonging. The allusion to ζήσεται, and the contrasted ἀπώλεια shows that περιποίησις ψυχῆς is not, with Luth., Calv., etc., to be taken of the soul; while still we are not, with Ebr., to refer it to temporal bodily life in escaping from the impending destruction of Jerusalem, but, of eternal life, corresponding to the expression, 1Th_5:9, εἰς περιποίησιν σωτηρίας.

DOCTRINAL AND ETHICAL

1. A second inducement to follow the admonitions of Heb_10:19-25 lies in the encouraging remembrance of the steadfastness evinced under previous sufferings; a steadfastness which is still to be maintained in faith, and which is accompanied by great promises that will be perfectly fulfilled at the re-appearing of Jesus Christ.

2. Conversion to Christ, inasmuch as it introduces into the soul the true light of life, gives, indeed, to the believer, through the beams of this gracious luminary, the certainty of reconciliation, and, along with the acknowledgment of the truth, at the same time, an experience of salvation; whence come at once quiet to the heart, repose to the conscience, and peace to the soul. But as even the converted man still remains in the world, there arises, ere long, a great and perpetually recurring struggle amid sufferings. By insults and afflictions, endured partly in their own persons, and partly by sympathy with those companions in faith who pursue their Christian walk amidst like circumstances of suffering, the children of God are made a spectacle of derision to the world.

3. In the case of apostasy the sacrifices already offered would have been offered in vain; and the sufferings hitherto endured, would have been endured to no purpose. He, on the contrary, who remains steadfast in the appointed conflict of suffering, not merely receives an experimental testimony of the power of faith, but also acquires thereby courage and strength, and the invigoration of hope, and final victory.

4. The assurance of imperishable and inalienable possessions, not only aids us in relation to the loss of our earthly goods, but renders believers even joyful sufferers under acts of violence, and willing sharers in the sufferings of the oppressed. For suffering for the name of Jesus, and on account of a conscience that owes allegiance to God, is an honor and a favor (Act_5:41; 1Pe_2:20).

5. The recompense of reward comes as certainly as the Lord Himself, who is already on the way. But as the securing of life is certain to those who persevere in the faith, equally certain is the destruction of those who timidly draw back. Faith thus, in its abiding confidence in the Lord, is the essential condition of the attainment of salvation, of which the coming of the Lord is the essential means. But believers are strengthened in their conflict of suffering, and in their waiting for the fulfilment of the promises of God, particularly by the assurance and clear view, that the period of waiting for the dawning of glory is a vanishing span of time.

HOMILETICAL AND PRACTICAL

The aid and comfort derived from the remembrance of conflicts and suffering that in former times have been victoriously endured in faith.—To begin in faith, but not to endure, leads to useless sacrifices, vain hopes, and fruitless sufferings.—The attainment of the promised blessings must be preceded by the fulfilment of the Divine will: but this cannot take place without a living faith, that proves itself in suffering.—The proving of one’s faith in one’s own and in others’ sufferings.—A manifold struggle of sufferings is allotted to Christians in this world; but along with this, a great promise, and a rich reward.—How the loss of earthly goods is borne, and replaced by more exalted and permanent possessions in heaven.—Why life is not gained without faith.

Starke:—Christians are God’s combatants, and must be in perpetual conflict; hence, they also expect the wreath of honor which the heavenly calling holds out to them.—What is to comfort us in all trouble and persecution? The hope of eternal blessedness in heaven.—Trouble and persecution are badges of the Christian; where they do not bear these in themselves, there is something wanting in their Christianity (2Ti_3:12).—Christians are under obligation not merely to sympathize with the wretched, but, as far as possible, to help them.—Observe the characteristic of the kingdom, and of the members of the kingdom of Christ; which is to do good and to suffer evil. It is wonderful, but salutary; it must serve for great good (Psa_109:5).—In disease, pain, and suffering, confidence in our gracious God is better than all medicines; it is a tried means, and must bring aid.—Mark it, soul! it is not enough to have well begun the struggle; thou must also complete it, and arm thyself accordingly with patience. For he who falters, in him the Lord hath no pleasure; nay, he draws back to his condemnation.—A Christian must not by impatience make his cross heavier than it is, but in quiet and hope will be his strength, Jer_30:15.—The suffering of the present time is brief and light, 2Co_4:17; Isa_54:7; Psa_30:6; we must not, therefore, allow the time under the cross to seem to us long.—The faith that brings salvation is no dead thing, but a living essence, and productive of life, Gal_2:20.—Ah! this should be our greatest care in the world, to save our soul, and all the more, that we are in imminent peril of losing it.

Rieger:—Who shall be the persons with whom we in our time hold and seek fellowship, is a point that must involve important consequences, reaching down to the day of Jesus Christ.—He who does the will of God, and awaits with patience the promise, has contentment on earth, and yonder, as the end of his faith, salvation.

Ahlfeld:—The righteous will live by faith. We consider: 1, the nature and quality of faith; 2, the righteous by faith; 3, the blessing of faith.

Heubner:—The longer we practice, the easier becomes the conflict.—There are secret trials, but also public sufferings; the latter are all the more bitter, inasmuch as they take place before the eyes of those who have no sympathy.—On moments hangs the blessedness of eternity.—The expectations of a faithful teacher are powerful stimulants; they inflame our zeal.

Hedinger:—Impatience destroys all the fruit of the Cross.

Footnotes:

[16]Heb_10:34.—Instead of the lect. rec. τοῖς δεσμοῖς μου, found in D***. E. K. L. (but recognized even by Este as an expanded gloss on the erroneous τοῖς δεσμοῖς of Orig. Exhort, ad mart., 44) we are to read τοῖς δεσμίοις after A. D*., whoso testimony is the more important, as B. and C. are here defective. Sin. however, has the lect. rec.

[17]Heb_10:34.—Instead of the illy attested lect. rec. ἐν ἑαυτοῖς we are either with Sin. and many minusc. to read ἑαυτούς, or better, with D. E. K. L., ἑσυτοῖς: with this accords best also the circumstance that ἐν οὐρανοῖς is wanting in A. D*., 17, but on the contrary is found in D***. E. K. L.

[18]Heb_10:38.—After δίκαιος we are with Sin. A. Vulg., etc., and the Cod. Alex, of the Sept. to retain μου. In D*., the two Syriac and other ancient versions and most MSS. of the Sept., it stands after πίστεως. The Rec., without reason, omits it entirely. The failure of this pron. in the Heb. text does not decide for the Gr. text.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

10:32-39 The harsh warning (10:26-31) is followed by a word of encouragement. The hearers’ own faithfulness in the past is used as a positive example for them to follow now.

10:32 when you first learned about Christ: The author reminds his readers of those early days, shortly after the community embraced Christianity, when their faith was tested. At that time, they remained faithful in the face of terrible suffering. Suffering is normal for a person who identifies with Christ and his community (13:12-13; Acts 9:16; Rom 8:17; 1 Cor 4:12-13; Phil 1:29; Jas 1:2-4).

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

Heb 10:32. Ἀναμιμνήσκεσθε, remember) The Imperative. He subjoins consolation.—φωτισθέντες, being enlightened) i.e. immediately after φωτισμὸν, i.e. Christian baptism, ch. Heb 6:4. In baptism, Christ is put on: Christ is the light; therefore the light is put on in baptism. Enlightening denotes that further accession to the force and power of the Spirit, pre-existing for us from the Old Testament, which is gained from the vigour of the New, in the case of those who were baptized. This was the first entrance into Christianity: baptism was the means of salvation in the case of those who were properly fitted for it. I am of opinion, that these divine ordinances, even in theory, are not so highly esteemed as they ought to be. In the very baptism of Christ, His holy human nature was magnificently enlightened. He was previously the Son of God; and yet the power of the Divine testimony to His Sonship, at His baptism, long affected Him in a lively manner. But, as man consists of body and soul, so divine ordinances have this double relation. We must, therefore, make no separation [between the ordinances and the grace], nor [on the other hand] is the glass to be taken for the liquor which it contains, nor should the sheath be grasped instead of the sword.

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

Heb_10:32. Φωτισθέντες] after ye were illumined, i.e. after ye had recognised Christ as the Saviour of men, and ranked yourselves among His confessors. Comp. Heb_6:4.

ἄθλησιν] a word of the later Greek style, in the N. T., however, a ἅπαξ λεγόμενον, combines with παθημάτων into a single idea: contest of sufferings. Chrysostom: οὐχ ἁπλῶς εἶπεν ἄθλησιν ὑπεμείνατε, ἀλλὰ μετὰ προσθήκης τοῦ πολλήν. Καὶ οὐκ εἶπε πειρασμούς, ἀλλὰ ἄθλησιν, ὅπερ ἐστὶν ἐγκωμίου ὄνομα καὶ ἐπαίνων μεγίστων.

ὑπομένειν] to sustain, here with the subsidiary notion of stedfastness and unweariedness.

Heb_10:32-39. There follows after the warning an arousing. Mindful of the Christian manliness which the readers had displayed in former days, they are not to lose Christian joyfulness, but rather with patience to persevere in the Christian life; for only quite a short time will now elapse before the return of Christ and the coming in of the promised fulness of blessing. Comp. Heb_6:9 ff.

Theodoret: Ἐπειδὴ δὲ ταῦτα ἱκανὰ ἦν αὐτοὺς ἀνιᾶσαι, ὀλιγωρίαν αἰνιττόμενα καὶ τῶν θείων ἀμέλειαν, κεράννυσι τῶν εἰρημένων τὸ αὐστηρὸν τῇ μνήνῃ τῶν ἤδη κατορθωμένων. Οὐδὲν γὰρ οὕτως εἰς προθυμίαν διεγείρει, ὡς τῶν οἰκείων κατορθωμάτων μνήμη.

Of the facts themselves, of which mention is made Heb_10:32-34, nothing further is known from other sources. That the author, as Bleek, II. 2, p. 707, thinks possible, had before his mind the whole first period of the Christian church at Jerusalem, in which the church still held firmly together, and particularly the persecutions which preceded and followed the martyrdom of Stephen, is hardly to be supposed. For only in a very indirect way could praise be bestowed upon the recipients of the Epistle to the Hebrews for their behaviour under these afflictions, seeing they formed a second generation of the Palestinian Christians, who, according to Heb_12:4, had as yet been spared persecutions having a bloody termination.

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 10:32 . As in the parallel passage in chap. 6, the writer at Heb 10:9 suddenly turns from the presentation of the terrifying aspect of apostasy to make appeal to more generous motives, so here he now encourages them to perseverance by reminding them of their praiseworthy past. As Vaughan remarks, the thought is that of Gal 3:3 . ἀναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας .… “But recall the former days, in which after being enlightened ye endured much wrestling with sufferings”. ἀναμιμ , “remind yourselves,” as in 2Co 7:15 . See Wetstein’s examples, where the genitive not the accusative follows the verb, and M. Aurelius, Heb 10:31 . τὰς πρότερον ἡμ . [as in Thucyd., vi. 9 ἐν τῷ πρότερον χρόνῳ .] days separated from the present by some considerable interval, as is implied in Heb 5:12 . They are further described as ἐν αἷς φωτισθέντες as in Heb 6:4 ; equivalent to “receiving the knowledge of the truth,” Heb 10:26 . It was the new light in Christ, shed upon their relation to God and on their prospects, which enabled them to endure much wrestling or conflict with sufferings. ἄθλησις in the next generation came to mean “martyrdom,” as in Mart. of S. Ignatius , chap. 4. [For the genitive cf. “certamina divitiarum,” Hor. Epp. , i. 5 8.] What these sufferings were is described in two clauses, they were partly in their own persons, partly in their sympathy and voluntary sharing in the suffering of others, τοῦτο μὲν … θεατριζόμενοι , τοῦτο δὲ κοινωνοὶ … For the distributive formula, “partly,” … “partly,” see abundant examples from the classics in Wetstein. See also Plutarch’s Them. , Heb 10:4 . It may be rendered “as well by,” “as by”. θεατριζόμενοι , “made a spectacle,” [ ὥσπερ ἐπὶ θεάτρου παραδειγματιζόμενοι , Theophyl., cf. 1Co 4:9 ], literally true of the Christians who were expose to wild beasts in the amphitheatre. See Renan’s L’Antéchrist , pp. 162 ff., “A la barbarie des supplices on ajouta la dérision”. But here it was not by lions and leopards and wild bulls they were attacked, but ὀνειδισμοῖς τε καὶ θλίψεσιν , “reproaches and distresses,” “opprobriis et tribulationibus” (Vulg.). ὀνειδισμός is frequent in LXX, and several times in the phrase λόγοι ὀνειδ . In this Epistle it occurs again in Heb 11:26 and Heb 13:13 , and cf. 1Pe 4:14 . Some who have not directly suffered persecution in these forms suffered by sympathy and by identifying themselves with those who were experiencing such usage, τῶν οὕτως ἀναστρεφομένων . Cf. Phi 4:14 . Farrar renders well, “who lived in this condition of things”. In what sense they became κοινωνοί is immediately explained; they sympathised with those who were imprisoned and welcomed the violent seizure of their possessions. καὶ γὰρ , as always, must here be rendered “For indeed,” “for in point of fact,” proving by more definite instances that they had become partakers with the persecuted. They had felt for the imprisoned, as was possibly alluded to in Heb 6:10 , and as they are in Heb 13:3 exhorted still to do. Cf. Mat 25:36 , which probably formed a large factor in the production of that care for the persecuted which characterised the early Church. They had also suffered the loss of their goods. ἁρπαγὴν , the violent and unjust seizure, as in Mat 23:25 , Luk 11:39 . ἁρπαγὴ ὑπαρχόντων occurs in Lucian and Artemidorus. See Stephanus. That which enables them to take joyfully the loss of their possessions is their consciousness that they have a possession which is better and which cannot be taken away. γινώσκοντες ἔχειν ἑαυτοὺς [for ὑμᾶς αὐτοὺς ]. If the true reading is ἑαυτοῖς then the meaning is easy “knowing that you have for yourselves”. If we read ἑαυτοὺς , this may mean, as Davidson, Westcott and others suppose, “knowing that you have yourselves a better possession”. But this seems not very congruous with the writer’s usual style. It is more likely that the writer uses the emphatic “you yourselves” in contrast to those who had robbed them and now possessed their goods. So von Soden. Or it may mean “ye yourselves” in contrast to the possession itself of which they have been deprived, ye yourselves however stripped of all earthly goods.

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

As he terrified the fallers away from God so doth he now comfort them that are constant and stand strongly setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.

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

As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Rev 2:3-4.

call to remembrance--habitually: so the present tense means.

illuminated--"enlightened": come to "the knowledge of the truth" (Heb 10:26) in connection with baptism (see on Heb 6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [BENGEL].

fight of--that is, consisting of afflictions.

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 32. But call to remembrance] It appears from this, and indeed from some parts of the Gospel history, that the first believers in Judea were greatly persecuted; our Lord's crucifixion, Stephen's martyrdom, the persecution that arose after the death of Stephen, Ac 8:1, Herod's persecution, Ac 12:1, in which James was killed, and the various persecutions of St. Paul, sufficiently show that this disposition was predominant among that bad people.

A great fight of afflictions] Πολλην αθλησιν παθηματων· A great combat or contention of sufferings. Here we have an allusion to the combats at the Grecian games, or to exhibitions of gladiators at the public spectacles; and an intimation how honourable it was to contend for the faith once delivered to the saints, and to overcome through the blood of the Lamb, and their own testimony.

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

32. But call to remembrance, etc. In order to stimulate them, and to rouse their alacrity to go forward, he reminds them of the evidences of piety which they had previously manifested; for it is a shameful thing to begin well, and to faint in the middle of our course, and still more shameful to retrograde after having made great progress. The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge like soldiers who have served their time, but that we should pursue our warfare even to the end.

He further strengthens his exhortation by saying, that they had already performed great exploits at a time when they were as yet new recruits: the more shame then would it be to them, if now they fainted after having been long tried; for the word enlightened is to be limited to the time when they first enlisted under Christ, as though he had said, “As soon as ye were initiated into the faith of Christ, ye underwent hard and arduous contests; now practice ought to have rendered you stronger, so as to become more courageous.” He, however, at the same time reminds them, that it was through God’s favor that they believed, and not through their own strength; they were enlightened when immersed in darkness and without eyes to see, except light from above had shone upon them. Whenever then those things which we have done or suffered for Christ come to our minds, let them be to us so many goads to stir us on to higher attainments.

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.

(32) In the last six verses the writer has enforced his exhortation by an appeal to the danger of falling away and the fearful consequences of unfaithfulness. From warning he now turns to encouragement, as in Hebrews 6; and here, as there, he thankfully recalls the earlier proofs which his readers had given of their Christian constancy and love. Let them call to mind and ever keep in remembrance what the grace of God had already enabled them to endure. (Comp. 2Jn_1:8). As Theophylact has said, he bids them imitate, not others, but themselves.

Illuminated.—Better, enlightened. It is important to keep the word used in the parallel verse, Heb_6:4 (see Note).

Fight of afflictions.—Rather, conflict of sufferings; for the last word has in this Epistle (Heb_2:9-10) associations too sacred to be lost. The former word (akin to that used by St. Paul in 2Ti_2:5 of the contests in the public games) recalls the intense struggles of the contending athletes; it occurs nowhere else in the New Testament. Comp. Php_1:27; Php_4:3; (Php_1:30; Col_1:29; Col_2:1; 1Ti_6:12; Heb_12:1.) This struggle they had manfully endured.

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

32–39. Words of appeal and encouragement

32. But call to remembrance the former days] Rather, “keep in remembrance.” Here, as in Heb_6:9-12, he mingles appeal and encouragement with the sternest warnings. The “former days” are those in which they were in the first glow of their conversion.

after ye were illuminated] The word photizein “to enlighten” only became a synonym for ‘to baptise’ at a later period. Naturally however in the early converts baptism was synchronous with the reception of the gifts of the Holy Spirit (see Heb_6:4). For the metaphor—that “God hath shined in our hearts”—see 2Co_4:6; 1Pe_2:9.

ye endured a great fight of afflictions] Rather, “much wrestling of sufferings.” These were doubtless due to the uncompromising hostility of the Jewish community (see 1Th_2:14-16), which generally led to persecutions from the Gentiles also. To the early Christians it was given “not only to believe on Christ, but also to suffer for His sake” (Php_1:29).

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.

Cast not away therefore your confidence,.... The same word is used here, as in Heb 10:19 where it is translated "boldness"; and may design here, as there, an holy boldness in prayer, free from a servile and bashful spirit; and which appears in a liberty of speaking to God, and in a confidence of being heard; prayer itself should not be left off, nor should freedom, boldness, and confidence in it be slackened, or laid aside: or else a profession of faith is intended, which ought to be free and open, bold and courageous, firm and constant; and which ought by no means to be let go and dropped: or the grace of faith in its full assurance, with respect to interest in God, as a covenant God and Father, and in his love; and with respect to interest in Christ, and in his grace, and a right to the glorious inheritance, the better and enduring substance: and this shield of faith is by no means to be cast away; it was reckoned infamous and scandalous in soldiers to lose or cast away their shield; with the Grecians it was a capital crime, and punished with death (b); to which the apostle may here allude. There are two sorts of believers, nominal and real; and there are two sorts of faith; an historical one, which may be in persons destitute of the grace of God, and is in devils; and a true and unfeigned one, which has salvation connected with it; the former may be cast away and lost; the latter, though it may be remiss and weak in its exercise, yet it cannot be wholly and finally lost; and this exhortation may be designed as a means of continuing it, and of perseverance in it: the reason urging it follows,

which hath great recompence of reward; freedom and boldness in prayer has its reward, for such that ask in faith shall have; and so has a firm and constant profession of religion, for he that endures to the end shall be saved; and so has a true and strong faith in Christ; everlasting salvation is connected with it; the reward of the inheritance follows upon it; and this reward is the recompense of God's own grace: and it is a very great one; it is the fruit of great love and grace; yea, it is no other than God himself, who is the exceeding great reward of his people; it is Christ and his glory, and the riches of it; it is a reward exceeding, and beyond all deserts of men, and beyond all thought and expression.

(b) Alex. ab. Alexand. Genial. Dier. l. 2. c. 13.

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

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

Ver. 32. But call to remembrance] q.d. You cannot utterly fall away, as those above mentioned; forasmuch as you have given good proof already of the reality of your graces.

After ye were illuminated] Till they had a sight of heaven they could not suffer; but no sooner out of the water of baptism, but they were presently in the fire of persecution.

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.

But call to remembrance the former days - It would seem from this, that at the time when the apostle wrote this Epistle they were suffering some severe trials, in which they were in great danger of apostatizing from their religion. It is also manifest that they had on some former occasion endured a similar trial, and had been enabled to bear it with a Christian spirit, and with resignation. The object of the apostle now is to remind them that they were sustained under those trials, and he would encourage them now to similar patience by the recollection of the grace then conferred on them. What was the nature of their former trials, or of what they were then experiencing, is not certainly known. It would seem probable, however, that the reference in both instances is to some form of persecution by their own countrymen. The meaning is, “that when we have been enabled to pass through trials once, we are to make the remembrance of the grace then bestowed on us a means of supporting and encouraging us in future trials.”

After ye were illuminated - After you became Christians, or were enlightened to see the truth. This phrase, referring here undoubtedly to the fact that they were Christians, may serve to explain the disputed phrase in Heb 6:4; see notes on that passage.

A great fight of afflictions - The language here seems to be taken from the Grecian games. The word “fight” means properly contention, combat, such as occurred in the public games. Here the idea is, that in the trials referred to, they had a great struggle; that is, a struggle to maintain their faith without wavering, or against those who would have led them to apostatize from their religion. Some of the circumstances attending this conflict are alluded to in the following verses.

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

But call to mind the former days, &c. After having laid before them the severity of God’s judgments, he comforts them with the hopes they may have of their eternal salvation, from what they had already suffered soon after they received the light of the gospel, and were illuminated by baptism. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But call to remembrance the former days: But is not so much adversative as copulative, adding another direction for their persevering in Christianity, even the revolving in their minds, and bringing again to thought, what was past, carrying in it both the act and the end of it. It is a practical remembrance which bettereth them, while recollecting their own days, and the time that was past.

In which, after ye were illuminated; in which they were convinced of the truth of the gospel, and received it in the love of it, and externally professed it, by being baptized into Christ, and by it made members of his church, Heb 6:4, and testified the truth of their being Christ’s.

Ye endured a great fight of afflictions; by their sufferings for him with patience and divine fortitude, willingly, cheerfully, valiantly: Ye have borne, and overcome by bearing, preserving your integrity, so as your faith was immovable, and strengthened you to endure the many and most violent assaults of the devil and his instruments, both within and without the church; who thought to force them from the faith, by the many evils which they inflicted. If they were patient in the enduring these at the first, how much more now, after so long a continuance in it Rom 8:18; 2Co 1:6-8; 2Ti 1:8; 1Pe 5:9.

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

32. Call to remembrance—Our author now inspires them to well doing by their own past noble example.

Illuminated—By the gospel of Christ shining into your hearts.

Fight—A palestric term; an athletic combat or series of combats. A struggle with, or consisting of, afflictions.

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

Vers. 32-39. As at Heb_6:9, the tones of solemn warning, founded on a real sense of the possibility of apostasy in some, are now relieved by a better hope. In Heb_6:9, et seq., the writer expressed his own confidence in his readers on the ground of their conduct in the past; here he reminds them of their conduct by way of confirming their own steadfastness, and this with judgment as well as delicacy; for, as Theodoret remarks on this passage, "nothing so excites to zeal as the remembrance of one"s own right doings.

Ver. 32. But call to mind the former days, in which, after ye were enlightened, ye endured a great fight of afflictions; rather, conflict of sufferings. On fwtisyentev ("enlightened"), cf. Heb_6:4, and what was said there as to the meaning of the word. Here certainly the context seems naturally to suggest a definite reference to baptism, as marking the date of the commencement of exposure to persecution. But if so, not, of course, so as to exclude the idea of inward spiritual enlightenment. "Hie primus erat ingressus ad Christianismum; baptismus apud idoneos salutare medium. Existimo haec instituta divina etiam in theoria non tanti aestimari quanti decebat. Apud ipsum baptismum Christi sancta ejus humanitas magnifice illuminata fuit" (Bengel).

Vers. 32-39. Persuasives to steadfastness.

The latter part of this chapter, beginning with ver. 26, is written in the same strain as Heb_6:4-20. In both passages a strong denunciatory warning is followed by a tender exhortation, expressive of the writer"s fond hope that the Hebrew Christians will "stand fast in the Lord." The pathetic appeal contained in the verses before us is based upon three grounds, belonging respectively to the past, the future, and the present.

I As APPEAL TO CHRISTIAN EXPERIENCE. (Vers. 32-35.) The apostle would have his readers remember their first love, in the (lays when they became "light in the Lord." They had at that time endured persecution bravely. After the death of Stephen, (Act_8:1) in the time of Herod Agrippa, (Act_12:1-19) at Thessalonica, (1Th_2:14) at Rome, (Rom_12:12, Rom_12:14) and elsewhere, the Hebrew believers had encountered the fierce opposition of their unbelieving countrymen and of the Roman authorities. Their calamities had been such as to make them a public spectacle. They had suffered:

1. In their character, which was assailed with malignant scorn.

2. In their persons, for they were subjected to bodily torture.

3. In their property. They were unjustly deprived of their possessions. Yet they bore the loss cheerfully, being persuaded that their true and permanent treasure was in heaven.

4. By reason of their practical sympathy with one another. They had brought to their persecuted and imprisoned brethren both sympathetic condolence and practical help. Now, the apostle reminds the Hebrews of these courageous endurances, in order to stimulate them still to sustain their Christian valor. They had not allowed their early conflicts to dim their spiritual joy. They had run well hitherto; what should hinder them now from persevering to the end? Why allow all their past toils and trials to count for nothing?

II AN APPEAL TO CHRISTIAN HOPE. (Vers. 35-37.) This hope is presented in a twofold aspect.

1. The hope of the promised reward. (Vers. 35, 36.) There is a Christian doctrine of recompense. All the apostles speak of it in their Epistles under one form or another. No Christian, of course, can claim any reward of legal right. It is the gracious gift of the God of grace. But every steadfast believer obtains it even here on earth; for holiness is its own immediate recompense. And he shall receive it in eternal reversion hereafter; for his shall be the inconceivable peace and purity, and the inexhaustible joy and glory, of heaven.

2. The hope of Christ"s second coming. (Ver. 37.) The apostle here employs as the vehicle of his thoughts the words given to Habakkuk by which a former generation of Hebrews had been encouraged to wait for the humiliation of their Chaldean oppressors. (Heb_2:3) But the scope of the passage requires that we refer the "coming" here spoken of to our Lord"s second advent. As compared with the endless ages of eternity, during which his people are to enjoy the "great recompense of reward," the interval which must elapse before his personal return to the world may well be described as "a very little while." The apostles always exhibit the second coming of Christ as an impending event, for which the believer is to yearn and to make ready. Death is only a parenthesis. Our duty is not so much to prepare to die, as to cherish the blessed hope." From the watch-tower of prayer let us look out for the signs of his appearing; and thus we shall forget our trials, and maintain our steadfastness. Beyond the smiling and the weeping, Beyond the waking and the sleeping, Beyond the sowing and the reaping, Love, rest, and home! Sweet hope! Lord, tarry not, but come I

III AN APPEAL TO CHRISTIAN PRINCIPLE. (Vers. 38, 39.) The apostle, in concluding with an expression of confidence in his readers, continues to borrow the words of Habakkuk. (Hab_2:4) He thus reminds them that under every dispensation faith has been the instrument of salvation. This great saying, "The just shall live by faith," has become historical. In the time of Habakkuk it marked off the worship of Jehovah from heathenism; in the apostolic age (Rom_1:17 Gal_3:11) it distinguished the pure gospel from legalism; at the Reformation it served to divide scriptural Christianity from Romanism. These six words were to Martin Luther the golden text of the Bible. They sounded within his soul, first, as he sat in his quiet cell at Wittenberg; a second time during his illness at Bologna; and again at Rome, when he was climbing up Pilate"s staircase upon his knees. It was in connection with Luther"s perception of the meaning of this text that the great idea of the Reformation began to possess his soul. What, then, is the force of this saying of Habakkuk? Clearly it is not to be restricted to the first act of faith; the statement refers to the entire life of the believer. Although justified by faith at the beginning, his justification is continued by means of his perseverance in living faith to the end of his earthly course. The whole list of godly achievements referred to in Hebrews 11 illustrates how faith is the foundation of a life of holy obedience and of spiritual triumph. The apostle, therefore, reminds his readers that they must persistently "do the will of God" if they would keep themselves from backsliding unto perdition. Only a life of continued faith will secure the saving of the soul." Union to Christ, justification, participation in Christ"s life, peace of conscience, sanctification, the certainty of final redemption from all evil, these, and every other Christian experience, are the effect of sustained and habitual faith. It is faith alone which brings us to the Fountain of life, and keeps us there.

Vers. 32-34. The recollection of past sufferings an encouragement to present steadfastness. "But call to remembrance the former days," etc. Our subject divides itself into two main branches.

I SUFFERINGS ENDURED FOR THE MAINTENANCE OF THE FAITH IN THE PAST.

1. These sufferings were of various kinds.

(1) Sufferings in their own persons.

(a) Infliction of physical pain. "Being made a gazing-stock by afflictions." The afflictions, or tribulations, arose from active and bitter persecutions. And these were inflicted (as the word translated "gazing-stock," or spectacle, clearly indicates) in the theatre before the assembled multitude, that to the physical pain might be added the sense of shame.

(b) Subjection to undeserved reproaches. "Being made a gazing-stock by reproaches." They were publicly assailed by the scornful jeers of their persecutors. The people of God have frequently borne the bitterest anguish by reason of the malignant and contemptuous utterances of their adversaries. (cf. Psa_41:5-9 Psa_42:3, Psa_42:10)

(c) Spoliation of their worldly possessions. "Ye took joyfully the spoiling of your goods." Ebrard suggests that by this "we are to understand what we find still at this day taking place in the sphere of the Jewish mission. When a Jew shows himself determined to become a Christian, he is disinherited by his relations, his share in the property is withheld from him, his credit and every source of gain withdrawn; he falls into a state of complete destitution.

(2) Sufferings in sympathy with other sufferers. "Becoming partakers with them that were so used. For ye had compassion on them that were in bonds." In a truly Christian spirit they sympathized with others who were in tribulation; they wept with those who wept; they made common cause with their persecuted brethren.

1. Their sufferings were of great severity. They "endured a great conflict of sufferings." The severity of the sufferings of the early Christians is witnessed to by very many portions of the New Testament. (Act_5:17-42 Act_6:9-15 Act_7:54-60 Act_8:1-4 Act_9:1, 2 12:1-5 14:19 16:19-24 21:27-32 22:24, 9:5 1Co_4:9-13 2Co_4:8-11 2Co_11:23-27 1Pe_4:12-19 Rev_2:9, Rev_2:10)

2. Their sufferings were because of their Christianity. "After ye were illuminated, ye endured," etc. This enlightenment is that which led them to embrace Christianity and trust in Christ. (cf. Heb_6:4) They endured persecutions for his Name"s sake.

3. Their sufferings were patiently endured. "Ye endured the word used by the sacred writer indicates endurance "without losing heart or hope." They "took joyfully the spoiling of their possessions." Like the apostles they "rejoiced that they were counted worthy to suffer shame for his Name." One thing which sustained them in this noble endurance of cruel persecutions was their assurance that they possessed precious and imperishable treasures. "Knowing that ye have for yourselves a better possession and an abiding one." They bad treasure in heaven beyond the reach of their mightiest and most malignant enemies. Three things concerning this possession are worthy of brief notice.

(1) Its certainty. They knew that it existed, and existed for them; for they had the earnest of it in their hearts.

(2) Its superiority. It is "better" than any earthly possessions.

(3) Its perpetuity. "An enduring substance." Heavenly possessions are inalienable and imperishable. The knowledge that they had these sustained them under the loss of earthly possessions and sore tribulations. If any are called to suffer in the cause of Jesus Christ in these days, let them think of these noble endurers of far severer afflictions, and gather courage and patience from their example.

II SUFFERING RECALLED FOR THE MAINTENANCE OF FAITH IN THE PRESENT. "Call to remembrance the former days, in which," etc. It is implied that they were suffering in the time then present because of their faith in the Lord Jesus Christ, and would probably have to suffer for some time. (cf. Heb_12:3-13) They are exhorted to call to mind the tribulations which they had already borne victoriously to inspire them in the endurance of present and future afflictions, and to preserve them from apostasy. This was not to be an occasional exercise, but a constant habit. Hence the sacred writer uses the present tense, the force of which is thus given by Alford, "Call ever to remembrance the former days." But how would this recollection of past trials and victories assist them in their present conflicts?

1. All the fruit of their former sufferings would be lost if they did not continue faithful. "To begin in faith, but not to endure, leads to useless sacrifices, vain hopes, and fruitless sufferings." These Hebrew Christians had already borne far too much in the cause of Christ for them to abandon that cause now because they were called to bear more tribulation. They were like capitalists who had invested so much in this enterprise, that they had only to call to mind the amount of their investments to save them from giving up their interest in it because other calls were made upon them.

2. All the help afforded them in former sufferings was available unto them still. The God who had helped them in the past would not forsake them in future trials; for he is ever the same the same in wisdom, in power, in faithfulness, in goodness. Thus, the recollection of former deliverances should be an inspiration in present trials and for future difficulties. "All the historic triumphs of the Divine arm stimulate us in the present battle." "Because thou hast been my Help, therefore in the shadow of thy wings will I rejoice." Thus David frequently reasoned. (cf. 1Sa_17:32-37) And thus should we encourage ourselves in God, especially in seasons of suffering or of sorrow, of temptation or tribulation. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Enlightened - With the knowledge of God and of his truth.

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

A motive of Christian patience:

v. 32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions,

v. 33. partly, whilst ye were made a gazing stock both by reproaches and afflictions, and partly, whilst ye became companions of them that were so used.

v. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

Here is another excellent point made by the author in order to give his exhortation the proper force: But recall the former days, in which, after being enlightened, you endured much wrestling with sufferings, partly by being held up to reproaches and afflictions, partly by becoming associates of those that fared in that way. The eagerness and fervency of the first love is always an appropriate argument in stirring up new enthusiasm in the hearts of Christians everywhere. This was true also of the Jewish Christians. In the first years after their conversion, after they had just received the knowledge of the truth, after they had been fired by their love for their Savior, they endured the persecutions of their fellow-countrymen and of their rulers cheerfully, Act 8:1; Act 12:1. They considered it an honor to be held up before men with scorn and ridicule, with reproach and contempt. It may often have been a bitter wrestling with afflictions to which they were utterly unaccustomed, their own flesh and blood being a dangerous ally of the enemies and very often ready to give up the apparently unequal fight. But so strong was their faith in those years, so fervent their love, that they not only endured all such afflictions of derision and scorn, but also, in a measure, openly defied the adversaries by associating with those who fared the same way; they sympathized with those who were imprisoned, and welcomed the violent seizure of their possessions. This the author thankfully acknowledges in his own case: For indeed you had sympathy with those in bonds (including myself), and you endured the confiscation of your possessions cheerfully, knowing that you for yourselves have a better and lasting possession in heaven. That is the attitude of the believers at all times. Being united with their fellow-Christians by the most intimate bonds of faith and love, they rejoice with them that are happy, but also have compassion with those that are obliged to bear persecutions and tribulations. And so far as this world’s goods are concerned, their loss may be borne all the more cheerfully, since their true possessions are above, such riches as are beyond the reach of robbers and tyrants, Mat 6:20; Luk 12:33.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle here proceeds to a new argument to persuade Christians to perseverance drawn from the consideration of their former sufferings for christianity:

"Since ye were illuminated, that is, baptized into the Christian faith, ye endured courageously afflictions, a fight of afflictions, yea, a great fight of afflictions."

Learn hence, That the wisdom of God oft-times permits and suffers persons, at their first conversion, to fall into manifold trials and temptations: Carnal relations now first scoff, then frown, and at last cast off. The world hates them, marks them out for persecution, loads them with calumny and slander.

But observe, farther, The apostle directs them to call to remembrance their former sufferings: He doth not mean the remembrance of what was bitter and afflictive in their sufferings, but the cause for which they suffered, and the presence of God enjoyed by them in and under their sufferings: This would encourage, embolden, and strengthen unto duty:

Learn hence, That a wise management of former experience is a great direction and encouragement unto future obedience.

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

ARGUMENT 13

GOD’S PREACHERS, THEATRICIANS.

32, 33. “Remember the former days, in which shining you endured a great fight of affliction both being theatrical actors, in reproaches and tribulations, and being the companions of those thus exposed.” Where the English says “gazing-stock,” the Greek is theaizomenoi i.e., theatrical actors are constituting a theatrical stage. I dictate these pages in San Francisco, Cal., during the morning; meanwhile I preach afternoon and night in the Peniel Mission. attending the church services as an auditor on Sunday mornings. Last Sunday, at 11 A.M., I attended service in a large edifice with an audience of about two hundred and an eloquent sermon, setting forth the optimistic views of the age, assuring us that the world was fast growing better in every respect. While he preached to two hundred in an auditorium competent to seat two thousand, I was reliably informed that a theater within two squares, at the same time, had an audience of three thousand. The pastor complained of the absence of his members, stating that one hundred had utterly skedaddled away, leaving neither trace nor track. In the afternoon of the same day the audience of our sanctification meeting was packed and overflowing. In this vast wicked metropolis of the great Pacific, churches are decimated and theaters crowded. We have the solution in the testimony of Apollos, given in this paragraph, i.e., that the gospel meetings in the apostolic age affected the people just like a free theater. Our holiness camp meetings are thronged with countless multitudes, meanwhile those held on unspiritual lines are very meagerly attended. They while away a whole week with a handful of people, waiting for Sunday to come and bring out the picnic crowd. When fiery baptisms copiously fl on the people, flooding them with rhapsody, casting out all the dumb devils and giving all the ready utterance of the Spirit, a lively sensation and thrilling enthusiasm characterize the meeting, affecting the unspiritual rabble just like a theater. The theater is the devil’s great meeting, running vigorously the encircling year. We can only compete with the devil’s theory by the Lord’s theory, i.e., red-hot Holy Ghost religion, characterized by lightning convictions, sky-blue conversions, sun- burst sanctifications, and showers of blessings rain down from heaven on the saints of God. In no other way can we possibly compete with the devil’s theater, saloon and race-track. The churches are everywhere fighting the holiness movement, meanwhile it is their only antidote for spiritual death and numerical decimation.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

32–36. Call to remembrance the former days. Some former day of persecution, after they were enlightened (Revision) by the gospel. Possibly the great persecution at the death of Stephen is referred to, or that of Acts 12:1–3.

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.

the former days

"the time in the past"

after you were enlightened

Learning the truth is spoken of as if God shined a light on the person. This can be stated in active form. AT: "after you learned the truth about Christ" (See: Metaphor and Active or Passive)

how you endured a great struggle in suffering

"how much suffering you had to endure"

You were exposed to public ridicule by insults and persecution

This can be stated in active form. AT: "People ridiculed you by insulting and persecuting you in public" (See: Active or Passive)

you were sharing with those

"you joined those"

a better and everlasting possession

God's eternal blessings are spoken of as a "possession." (See: Metaphor)

translationWords

day

endure

suffer

mock

persecute

compassion

prison

joy

seize

possess

eternity

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

32–39. WORDS OF APPEAL AND ENCOURAGEMENT

32. ἀναμιμνήσκεσθε δέ. “But keep in remembrance.” Here, as in Heb 6:9-12, he mingles appeal and encouragement with the sternest warnings. The “former days” are those in which they were in the first glow of their conversion.

φωτισθέντες. The word φωτίζειν “to enlighten” only became a synonym for “to baptize” at a later period. Naturally however in the early converts baptism was synchronous with the reception of the gifts of the Holy Spirit (see Heb 6:4). For the metaphor—that “God hath shined in our hearts”—see 2Co 4:6; 1Pe 2:9.

πολλὴν ἄθλησιν … παθημάτων. “Much wrestling of sufferings.” Ἄθλησις occurs here only in the N. T. The sufferings were doubtless due to the uncompromising hostility of the Jewish community (see 1Th 2:14-16), which generally led to persecutions from the Gentiles also. To the early Christians it was given “not only to believe on Christ, but also to suffer for His sake” (Php 1:29).

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.

32-34.] As in ch. 6:9-12, so here, the Writer turns from solemn exhortation and warning to encouragement arising from the conduct of his readers in the past. This their firmness did not look likely to end in apostasy: and accordingly by the memory of it he now cheers and invigorates them. φησὶν οὖν ὅτι μὴ ἄλλους τινὰς μιμήσασθε, ἀλλʼ αὐτοὶ ἑαυτούς. ὅρα δὲ πνευματικὴν σοφίαν· πρότερον κατασείσας αὐτῶν τὰς ψυχὰς διὰ τοῦ τῆς γεέννης ἀναμνῆσαι, νῦν μαλάττει διʼ ἐγκωμίων, οὐ κολακεύων, ἀλλὰ διʼ αὐτῶν τούτων προτρεπόμενος· ἀξιοπιστότερος γὰρ ὁ συμβουλεύων τινὶ ἑαυτὸν μιμήσασθαι καὶ ἃ προειργάσατο ἔργα. Thl.: and Thdrt., κεράννυσι τῶν εἰρημένων τὸ αὐστηρὸν τῇ μνήμῃ τῶν ἤδη κατωρθωμένων. οὐδὲν γὰρ οὕτως εἰς προθυμίαν διεγείρει ὡς τῶν οἰκείων κατορθωμάτων μνήμη.

32.] But (in contrast to these fearful things which have been spoken of) call ever to mind (ἀναμιμνήσκεσθε, stronger than the simple verb—call over in your minds, one by one: this meaning seems legitimate when a plural follows: and present, as implying a constant habit. The verb may be indicative, but is from the whole cast of the sentence, much more likely imperative) the former days (the accus. after ἀναμιμνήσκομαι is as good Greek as the gen.), in which when (first) enlightened (see on φωτίζω, note, ch. 6:4), ye underwent (scil. with fortitude: which though not implied in the word, signifying mere endurance, yet often is in the context: cf. Xen. Hiero 7. 4 (Bl.), ὥστε ἐμοὶ μὲν εἰκότως δοκεῖτε ταῦτα ὑπομένειν, ἃ φέρετε ἐν τυραννίδι, ἐπείπερ τιμᾶσθε διαφερόντως τῶν ἄλλων ἀνθρώπων) much (‘multum magnumque:’ πολύς when used with words whose sense admits intensifying, strengthens, as well as repeats, the idea) contest (ἄθλησις tells its own meaning, from ἆθλος, ἀθλέω, as ‘certamen,’ a struggle or contest: and in this sense it occurs in reff.) of sufferings (the gen. may be either subjective, implying that your contest consisted of sufferings; or objective, that it was waged with sufferings, as the foe to be contended against: the former perhaps is the more probable from what follows: cf. συνεπαθήσατε, ver. 34),

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

After ye were illuminated [φωτισθεντες] . See on ch. Heb 6:4.

A great fight [πολλην αθλησιν] . Aqlhsiv N. T. o, o LXX See on ajlqh strive, 2Ti 2:5. See Introduction, on the allusions in the epistle to persecution.

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