Hebrews 12:15

To further their pursuit of peace and holiness, he metaphorically proposeth a caution against what might stop them in it, which he properly specifieth and exemplifieth in Esau, Heb 12:15-17.

Looking diligently: επισκοπουντες notes a very strict and severe inspecting themselves; its primitive, σκοπειν, signifieth such a looking to a thing, as those who, in shooting, aim at the mark; and the preposition adds intention to the action, signifying a most earnest care in Christians over themselves, in them over others, and in ministers over them all.

Lest any man fail of the grace of God; lest any person among them should fail of grace offered in the gospel to it, and never have it, Tit 2:11,12; or apostatize from the profession of it, by seduction or persecution, Heb 4:1; 10:38; 2Co 6:1; compare Gal 1:6; 3:3.

Lest any root of bitterness springing up trouble you; a metaphor borrowed from plants, to which roots are proper, and which was used by Moses before, Deu 29:18; a root bearing a poisonful herb; intending by it such persons, whose nature, words, and works, are so bitter unto God, as gall and wormwood are to men; such as apostatized from God to idols. The apostle intending hereby the hindering the springing up and growing of errors, heresies, or immoralities, as profaneness, filthiness, &c., which are apt to infect churches, and, as they spread, to molest, trouble, and disturb them, and to keep them from pursuing holiness, Heb 3:8; Hos 12:14; Gal 1:;7 Jam 3:14.

And thereby many be defiled; lest by but one such poisonous root, a whole church of Christians may be infected and poisoned, their sin being as apt to spread and diffuse itself, as leaven, 1Co 5:6, to taint the whole lump, Gal 5:9; and how early, even in the apostles’ time, for want of obeying this caution, were the primitive churches corrupted, both in doctrine and morals, by loose, filthy heretics among them!

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

Heb_12:15-17

Lest any man fail of the grace of God

Are you a failure?

The wish to succeed is natural. It is seen in a little child, who will sometimes shed tears if he happen to lose the race which he runs with other children. The desire not only to do well, but to excel is the prevailing aspiration with all sane men and women. But the best men always feel as if they came short of the excellence they desire. One of the most eminent and beloved bishops of the Church of England had a book which he intended no one to see but himself, but he omitted to destroy it before he died; and in this book he had written under his name this sentence, A man who has failed to accomplish his ideal. Yet he was, indeed, a good man. When John Knox was on his death-bed, his friends said of him in his presence, How pleasing for him now to remember the great deeds he has done for the gospel of Christ! He replied, I bid yon hush. Do not by such remarks add to the reproaches of my conscience, which upbraids me for the many things I have left undone, and the numberless things I ought not to have done; God be merciful to me a sinner! When wise and good men do succeed, they feel that the result is scarcely due to their efforts, but to the working of the Spirit of God within them. A true artist forgets himself, thinking only of his work, and when he receives praise feels that he is merely the hand used by the spirit of art. In his finest strains the poet feels that it is not his own mind but the Divine muse, which possesses and inspires him to write glowing words. The sculptor, when be has chiselled the most beautiful specimen of his plastic art, feels how greatly distant he is from achieving his ideal of perfection. I have spoken thus to encourage those of you who I believe are truly great, and who feel that the work you do is imperfectly done. All divinely directed men of true genius feel as you do. Be cheered! Persevere in your work, and let not the consciousness of failure distress you too much; for that feeling is the evidence of genius--it is a blessed genius that can detect a flaw or an inferiority in your own work and stimulate you to continued effort. Let me now address those who are satisfied with their efforts, or who fail in them through some wilful fault of their own. Looking diligently lest any man fail, or come short, of the grace of God.

1. It may be that some of us fail through our want of continued effort. In nay garden there is a cherry tree. It bore no fruit the first year, but we took great pains with it, and the second year it brought forth one splendid cherry, and that was all. It made its effort and succeeded. Likewise, every tree, every flower, and even the common grass by the wayside makes strenuous efforts to put forth beauty and fruit after its kind. But unfortunately some of us men are not like trees and flowers; we do not make continued efforts.

2. Another reason your life is a failure is because you do not depend upon God, and you live more for yourself than for your fellow-men. What do I mean by depending upon God? Well, this. See that ship. The captain has put up the sails, and has done all he can. The ship is trimmed, the sails are set, and the captain waits upon the wind; he feels he is dependent Upon it. In the same way we should be dependent upon God. We should wait for Him. We should do what we can to make ourselves ready for His coming, and then wait for Him to do the rest, and be willing to be guided by Him. There is too much self with many of us, that is why, comparatively speaking, our lives are failures.

3. The reason why others of us fail is because we take not advantage of Gods grace.

4. Another reason for your failure may be that you delay doing your present duty. You do not do the thing that lies nearest you, but wait to do something great in the future. This habit of procrastination not only robs you of present good but of future blessing. In the same way, you are waiting for some great work to do instead of doing the thing at your right hand. Doing little things well is the best preparation for the achievement of great things. (W. Birch.)

Falling short of the grace of God:

To prevent this danger they must look diligently. To this end

1. Every man must have a care of himself, and look to his own soul.

2. They must watch one over another, and if they see any inclining to apostasy, or beginning to doubt of, or decline his profession, they must, by good example, instruction, admonition, reproof, and exhortation, seek to reform him.

3. The minister of the gospel being trusted with mans soul, must be very watchful above all other; must exhort, reprove, and by his wholesome doctrine, inform the ignorant, strengthen the weak, reform the erroneous, encourage the faint, and suffer no such bitter root to spring up amongst his people.

4. They that have the power of discipline, upon information, must by admonition and lighter censures first seek to reclaim a sinning brother; and if so, they cannot rectify him, they must cast him out, lest others be infected. (G. Lawson.)

Anxiety for souls:

Fleming mentions one John Welsh, often, in the coldest winter nights, found weeping on the ground, and wrestling with the Lord, on account of his people, and saying to his wife when she pressed him for an explanation of his distress, I have the souls of three thousand to answer for, while I know not how it is with many of them.

Piloting stalls

As the pilot-boats cruise far out, watching for every whitening sail, and hover, through day and night, all about the harbour, vigilant to board every ship, that they may bring safely through the narrows all the wanderers of the ocean; so should we watch off the gate of salvation for all the souls, tempest-tossed, beating in from the sea of sin, and guide them through the perilous straits, that at last in still waters they may east the anchor of their hope. (H. W. Beecher.)

Grace should permeate the entire man:

In the camphor-tree every part is impregnated with the precious perfume; from the highest twig to the lowest root the powerful gum will exude. Thus grace should permeate our whole nature, and be seen in every faculty, every word, every act, and even every desire. If it be in us and abound, it will be so. An unsanctified part of our frame must surely be like a dead branch, deforming and injuring the tree.

Root of bitterness springing up

Roots of bitterness:

Sin, whether in men or among them--whether viewed as inherent in the individual, or spread through the community--sin may well be compared to a root. This analogy does much to point out the nature, and the origin, and the consequences, and the cure of that one evil which offends God and afflicts men.

I. The analogy of a root serves to illustrate the NATURE of the evil. An accurate knowledge of the danger goes far to constitute a defence. The figure directs our thoughts at once to the heart as the seat of the affections. Out of the heart proceed evil thoughts, and words, and actions. Our care must not be exclusively directed to the deeds--the fruit above ground--we must seek to reach that hidden root which grows in the soul unseen, generating actual transgression in the life of men. There are many points in which the analogy holds good between a root and the sinful disposition of soul which gives birth to unrighteous action.

1. The root is below ground--unseen. The surface of the field, when you pass by, may be naked, and clean, and smooth--not a green blade to be seen, far less an opening flower, or ripening fruit; yet there may be in that field a multitude of thriving, vigorous roots, that will soon cover and possess its surface with thorns and thistles. So in a church, or a family, or a single member of it, though for the time all that meets the eye be fair, there may be in the soul within a germ of evil already swelling, and ready to burst out into open wickedness.

2. The root not only is, but grows. It has a vital self-increasing principle. Unless you kill it, you cannot keep it down. So with the sinful disposition in the heart. It is not the existence of the thing merely that we have to dread, but its vitality. The Scripture (Eph_2:2-3) speaks of men being dead in sins, and yet walking according to the course of this world. In like manner, though the guilty state of the soul be called death, yet it is a death that lives and grows. It not only bears fruit upward, but strikes root downward; and the more vigorously it shoots its fibres down into the soil, the heavier a harvest of wickedness it bears.

3. Though you may be able to destroy the fruit, and cut down the branches, the root may be beyond your reach. Though the branches be lopped off, and the stem cut down close by the ground, yet the root left in the soil will keep its hold, and send up another stem, and spread out other branches. So with this sin. Much may be done to check its outward exhibition. Many agencies may be brought to bear upon it, which will not only prevent the ripening of the fruit, but will blight the opening blossom, and maim the spreading branches. Many schemes may be tried, and tried successfully, to stop the committing of sins, while the disposition to sin lives as vigorous, and grows as rank as ever in the soul.

II. In the text the root is significantly called A hoot OF BITTERNESS. The analogy of a root suggests the existence, and the life, and the growth, and the power of a principle, without determining whether it be good or bad; but the distinguishing characteristic of the root spoken of is bitterness. Everything depends on the nature of the root that is bedded in the soil. There is a plant called the nightshade, which is in some respects like a vine. Like the vine, its branches are slender, and unless supported, they trail upon the ground. Its bunches of fruit, too, are very similar, both in form and colour, to clusters of grapes. Its fruit is a poison. From its nature, it gets the name of the deadly nightshade. Now, this plant may grow beside a vine--may cling to the branches of a vine, and intermingle its clusters of fruit, so that you could scarcely distinguish the one from the other. Nay, more; in such a case the roots of the two plants will shoot down into the same soil--they will intertwine with each other in the earth--they will drink up the same sap at the same place. It would require a very close examination to distinguish the fibres that belong to each; yet this root converts the sap into delicious food--that into deadly poison. The result does not depend on air and sun, and moisture and earth--these were all the same in this case. The fruit takes its character from the root. If it be a root of bitterness, it turns everything into poison. Such is the distinguishing characteristic of a sinful affection. Our living souls are the seat of many thoughts and emotions they constitute the soil which nourishes many roots. Some roots grow there bearing sweet fruit to the glory of God and the good of men; but they are the planting of the Lord. It is the root of bitterness that springs first, and spreads farthest. There are the shattered remnants of much good in the human soul. There are in it many materials which may be turned to good account, when a new heart has been given--a new spirit created. But in all at first, and in many still, a strong one has possession. A bitter root occupies and sucks the soil, wasting its strength in bringing forth death. Pride, envy, worldliness, ungodliness--these, and other roots, pervade the ground, and drain off all its fatness. The natural powers and emotions of the soul--the sap which these roots feed upon--would nourish trees of righteousness, if they were but planted there. There are many precious qualities of mind, efficient for good or for evil, just as they are employed. You have known a man possessed of many good qualities--such qualities as attract and bind to their possessor a wide circle of friends. He is, in the common sense of the term, a good-hearted man. He is generous, and kind, and honest. He will not maliciously resent an injury--he gives liberally of his goods to feed the poor--he renders to every man his due; but he is a drunkard. A bitter root has fastened in that generous soil, and drinks up all its riches. Oh! it is sad to see that strong one keeping possession of a wealthy place. It is sad to see so promising a field exhausted in bearing the filthiest fruit. Avarice is another root of equal bitterness. There is no more pitiable creature on earth than a man whose hearts warm affections have been sucked out by the lust of gold. The power of understanding and judging, of liking and disliking, of hoping and fearing--all these, as natural capabilities of the human soul, are wielded by the presiding will either on the side of righteousness or the side of sin. The same learning and ardour which Saul of Tarsus employed to waste the Church, Paul, an apostle of Jesus Christ, plied as the instruments of extending and establishing it. Paul had met the Lord in the way, and received into his heart the seed of a new life. This is the one needful thing. These understandings and memories, and all these natural powers that are now wasted on sin, the same instruments will do for serving God, when the quickening Spirit has implanted the new life within Deu_29:14-18). The root that beareth gall and wormwood is a heart that turneth away from God; and to that spring of evil must the cure be applied. Although it be a root out of a dry ground, all will be well, if it be not a root of bitterness. If the root be holy, so also will the branches be. (W. Arnot.)

How bitterness grows

A young girl had but few social opportunities. She fell into habits of excessive self-inspection, and a morbid sensitiveness to criticism. With good gifts, and refined tastes, and careful culture, she began to grow conscious of a kind of superiority to most of those about her. But the absence of lively sympathies fostered reserve and taciturnity, so that few found out or appreciated her real attainments. While her own standard of character was rising, others ceased to care what so indifferent and haughty a spirit might know or be. Presently a sense of injustice began to spring up in her. Each new acquirement only seemed to separate her more and more from her neighbours. Even her equals failed to appreciate the hidden merit. Gradually, as years went on, a silent resentment was kindled. Temper was a little soured; speech grew sarcastic; judgment grew bitter. She revenged herself for neglect by withdrawing further and further from the world. Those of her own sex were alienated, and as to those of the other, they were a little frightened. Very few men value criticism enough to marry it. And so, every way, society loses in the person of this fine capable young woman an ornament and a strength. (T. D.Huntingdon.)

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

Heb 12:15-16. Looking diligently — With the greatest attention, watchfulness, and care, for yourselves and each other; for Christ hath ordained that the members of the same church or society should mutually watch over one another, and the whole body over all the members, to their mutual edification; lest any man fail of the grace of God — That is, come short of it, or do not obtain it, as the same verb is rendered, Rom 3:23. It means also to be deficient in any thing, Mat 19:20; sometimes to come behind, 1 Corinthians 1-7; and sometimes to be destitute, Heb 11:37; which different senses of the expression are nearly allied to each other, and seem all to be here included; lest any root of bitterness springing up, trouble you — The apostle here alludes to Deu 29:18, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away from the Lord, lest there should be a root that beareth gall and wormwood; and he primarily intends, lest there be any person whose heart is inclined to apostacy from the gospel. He may mean, however, also, lest any evil disposition, such as covetousness, ambition, anger, malice, envy, revenge, should spring up in any person or number of persons, and destroy the peace and harmony of the Christian society. In general, any corruption, either in doctrine or practice, is a root of bitterness, which, springing up, would trouble others, and might defile many. See note on Deu 29:18. Lest there be any fornicator — Lest any, not following after universal holiness, should be suffered to fall even into gross sin, particularly that of fornication, a sin which is most directly and particularly opposed to that holiness which the apostle has been exhorting the believing Hebrews to press after, as an attainment without which they should not see the Lord; or profane person — One who treats sacred things with contempt, or who despiseth or makes light of spiritual blessings; who neglects God’s worship, speaks irreverently of him, and of his word and ordinances; and who, in the whole of his behaviour, shows that he has no just sense of God and his attributes, or of religion, and therefore is ranked among the most flagitious sinners, 1Ti 1:9. As Esau — “We do not read that Esau was a fornicator, nor does the apostle say that he was addicted to that vice. By putting a comma after the word fornicator, and by connecting the words, or profane person, with what follows, Esau will be called only a profane person: this he showed himself to be by selling his birthright for a mess of pottage. It is true, Jacob proposed to him to sell these, not, however, as taking advantage of his necessity, but,” as Macknight thinks, “because he had heard him on former occasions speak contemptuously of his birthrights. For what else could put it into Jacob’s mind to make the proposition? Therefore, when, instead of going into his father’s tent, where he might have got food, Esau sold his birthright for a mess of pottage, he showed the greatest profanity; for in the family of Abraham the birthright entitled the eldest son to spiritual as well as temporal privileges; he had a right to the priesthood, Exo 19:22; and to a double portion, Deu 21:17; and was lord over his brethren, Gen 27:29; Gen 27:37; Gen 49:3. Further, in that family the firstborn, as the root of the people of God, conveyed to his posterity all the blessings promised in the covenant: such as a right to possess the land of Canaan, and to be the father of him in whom all nations were to be blessed, and to explain and confirm these promises to his children in his dying blessing to them, of which we have a remarkable example in Jacob, Genesis 49.” See note on Gen 25:29-34.

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

12:15 The poisonous root of bitterness alludes to people turning their backs on God’s covenant to serve other gods (Deut 29:18). Bitterness can corrupt the church.

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

Heb 12:15. Μή τις ὑστερῶν, lest any one should fail) through sloth in running.—μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, lest any root of bitterness springing above [upwards] trouble you) Deu 29:18, LXX., lest any root of bitterness be in you, springing up in gall and bitterness. But the apostle wrote for ἐν χολῇ (in gall), ἐνοχλῇ, in exactly as many letters (though transposed). Ἐνοχλῇ may even formerly have been introduced in the LXX.: or the apostle first may have thus written. At all events, the expression has been thus appropriately inflected, to the recommendation of the study of peace. The apostle did not write ἐν χολῇ, as the transposition of the πικρίας [ῥίζα πικρίας, instead of ῥίζα—ἐν—πικρίᾳ, in Deut.] shows. In the Hebrew, the man who thinks very wickedly is himself called שרש, a root, which also agrees with the context of the apostle. Sweet peace is utterly destroyed by bitterness. The adverb above (upwards) is opposed to root, which is below; comp. Isa 37:31.—πολλοὶ, many) Deu 29:19, “to add the drunken to (with) the thirsty,” namely, soil or ground, [answering to root, which is metaphorical. Wet and thirsty land answers to drunkenness and thirst.]

Heb 12:15. I shall indeed rejoice, if, by means of the things which I have stated, any occasion (handle) will be afforded for increasing the love and knowledge of our Redeemer, who has paid the price of His blood for us. The capability of our heart for receiving holy mysteries is enlarged, not so much by the exercise of the understanding, as by the growth of the new man.

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

Heb_12:15-16. Further amplification of διώκετε τὸν ἁγιασμόν, Heb_12:14. That endeavour after holiness is not only to be in active exercise in the case of each one with regard to his own person; it is also, in equal degree, to be watchful that the Christian brethren preserve themselves free from immorality.

The subject in ἐπισκοποῦντες consists, as in διώκετε, Heb_12:14, with which the participle is conjoined, of all members of the congregation, not specially the presidents thereof (Heb_13:17) or ἐπίσκοποι (Böhme); and ἐπισκοπεῖν signifies: to direct ones view to a thing with close attention or solicitude.

μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ] is no independent clause, so that ᾖ would have to be supplemented (so the majority, as also Böhme, Tholuck, Bloomfield, Ebrard, and Maier). For the choice of the tempus periphrasticum would be here unnatural and justified by nothing.[119] The words are a mere introducing of the subject, which is then further resumed by μή τις ῥίζα κ.τ.λ., in such wise that ἘΝΟΧΛῇ forms the common predicate to both parts of the sentence introduced by ΜΉ (Heinrichs, Bleek, de Wette, Delitzsch, Alford, Kurtz, Ewald).

ΜΉ ΤΙς ὙΣΤΕΡῶΝ Κ.Τ.Λ.] that no one, in that he remains far from the grace of God, i.e. in that he turns the back upon the grace of God which was afforded him in Christ, by immorality withdraws from it, and loses it (1Co_6:9-10). The unusual ὑστερεῖν ἀπό τινος is consequently by no means equivalent in signification to the ordinary ὙΣΤΕΡΕῖΝ ΤΙΝΟς. While the latter would represent the coming short of the possession of the divine grace absolutely, as an objective result, the former includes the idea of voluntary activity or of ones own culpability. Comp. Sir_7:34 : ΜῊ ὙΣΤΈΡΕΙ ἈΠῸ ΚΛΑΙΌΝΤΩΝ. Analogously stands also the mere ὙΣΤΕΡΕῖΝ, Num_9:7 : ΜῊ ΟὖΝ ὙΣΤΕΡΉΣΩΜΕΝ ΠΡΟΣΕΝΈΓΚΑΙ ΤῸ ΔῶΡΟΝ ΚΥΡΊῼ. Num_9:13 : ἌΝΘΡΩΠΟς, Ὃς … ὙΣΤΕΡΉΣῌ ΠΟΙῆΣΑΙ ΤῸ ΠΆΣΧΑ.

ΜΉ ΤΙς ῬΊΖΑ ΠΙΚΡΊΑς ἌΝΩ ΦΎΟΥΣΑ ἘΝΟΧΛῇ] that, I say, no root (plant) of bitterness (of which the fruit is bitterness)i.e. a man[120] in whom, in consequence of his unholy walk, the bitter fruit of everlasting perdition is ripeninggrowing up (as in the case of a plant, of which the root was before covered with earth) cause trouble or disquiet (to the congregation). The words are moulded after the LXX. of Deu_29:18, according to the corrupted text of the Cod. Alexandr.: μή τις ἐστὶν ἐν ὑμῖν ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ πικρὶα (distorted from the original text contained in the Cod. Vatic.: μή τις ἐστὶν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ). That the reading in the Cod. Alex. of the LXX. only arose from a regard to our passage in the Epistle to the Hebrews (Jos. Hallet, Wolf, Delitzsch, Hofmann, and others) is not probable, since the author elsewhere in the O. T. citations follows the form of text in the Cod. Alex.

πικρίας] Chrysostom: οὐκ εἶπε πικρά, ἀλλὰ πικρίας· τὴν μὲν γὰρ πικρὰν ῥίζαν ἔστι καρποὺς ἐνεγκεῖν γλυκεῖς, τὴν δὲ πικρίας ῥίζαν … οὐκ ἔστι ποτὲ γλυκὺν ἐνεγκεῖν καρπόν· πάντα γάρ ἐστι πικρά, οὐδὲν ἔχει ἡδύ, πάντα πικρά, πάντα ἀηδῆ, πάντα μίσους καὶ βδελυγμίας γέμοντα.

ἐνοχλεῖν] in the N. T. only here (and Luk_6:18?).

καὶ διʼ αὐτῆς μιανθῶσιν οἱ πολλοί] and by it the many (the multitude or the great mass) become defiled (namely, by infection), i.e. likewise led astray into an unholy walk. Comp. Gal_5:9.

[119] Hofmann will on that account have ᾖ indeed added in thought, but then have this explained not as a mere copula, but in the sense: there being present.

[120] Comp. 1Ma_1:10 : καὶ ἐξῆλθεν ἐξ αὐτῶν ῥίζα ἁμαρτωλός, Ἀντίοχος Ἐπιφανής.

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 12:15 . ἐπισκοποῦντες μή τις ὑστερῶν … “watching” “taking the oversight” (thoroughly scrutinising as in the case of sick persons,” Chrys.) addressed not to the teachers or rulers but to all. The object of this supervision is to prevent the defection of any one of their number. “As if they were travelling together on some long journey, in a large company, he says, Take heed that no man be left behind; I do not seek this only, that ye may arrive yourselves, but also that ye should look diligently after the others” (Chrys.), and cf. M. Arnold’s In Rugby Chapel . μή τις ὑστερῶν … may be construed either by supplying ᾖ , or by supposing a break at θεοῦ (so Davidson), or by carrying on the τις ὑστερῶν to ἐνοχλῇ . The simplest seems to be the first: “lest any be failing (= fail) of the grace of God,” i.e. , lest he never reach the blessings which the grace of God offers. Cf. Heb 4:1 . Another contingency to be guarded against by careful watching is expressed in μή τις ῥίζα πικρίας … words borrowed from Deu 29:18 , μή τίς ἐστιν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ , “lest any root of bitterness springing up trouble you”. As in Deuteronomy so here the bitter root which might spring up and bring forth its poisonous fruit among them, was one of their own members who might lead them astray or introduce evil practises and so the whole community [ οἱ πολλοί ] might be defiled [ μιανθῶσιν ], i.e. , rendered unfit for that approach to God and fellowship with Him to which they were urged in the preceding verse. A little leaven leaveneth the whole lump, Gal 5:9 , where also it is a person that is referred to.

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

That no heresy, or backsliding be an offense.

We must study to edify one another, both in doctrine and example of life.

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

lest any . . . fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God . . . trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM].

root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to Deu 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Act 8:23). Root of bitterness comprehends every person (compare Heb 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness.

many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution (Mat 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.

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 15. Looking diligently] επισκοπουντες. Looking about, over, and upon; being constantly on your guard.

Lest any man fail of the grace of God] Μη τις ὑστερων απο της χαριτος του Θεου· Lest any person should come behind, or fall off from, this grace or GIFT of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written.

Lest any root of bitterness springing up] A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavouring to spread them in the Church.

Trouble you] This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, μιανθωσι, corrupted or contaminated.

Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

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

15. Looking diligently, or, taking care, or, attentively providing, etc. By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure or remiss, he instantly circumvents us. We have, in short, need of striving and vigilance, if we would persevere in the grace of God.

Moreover, under the word grace, he includes our whole vocation. If any one hence infers that the grace of God is not efficacious, except we of our own selves cooperate with it, the argument is frivolous. We know how great is the slothfulness of our flesh; it therefore wants continual incentives; but when the Lord stimulates us by warning and exhortation, he at the same time moves and stirs up our hearts, that his exhortations may not be in vain, or pass away without effect. Then from precepts and exhortations we are not to infer what man can do of himself, or what is the power of freewill; for doubtless the attention or diligence which the Apostle requires here is the gift of God.

Lest any root, etc. I doubt not but that he refers to a passage written by Moses in Deuteronomy 29:18; for after having promulgated the Law, Moses exhorted the people to beware, lest any root germinating should bear gall and wormwood among them. He afterwards explained what he meant, that is, lest any one, felicitating himself in sin, and like the drunken who are wont to excite thirst, stimulating sinful desires, should bring on a contempt of God through the alluring of hope of impunity. The same is what the Apostle speaks of now; for he foretells what will take place, that is, if we suffer such a root to grow, it will corrupt and defile many; he not only bids every one to irradiate such a pest from their hearts, but he also forbids them to allow it to grow among them. It cannot be indeed but that these roots will ever be found in the Church, for hypocrites and the ungodly are always mixed with the good; but when they spring up they ought to be cut down, lest by growing they should choke the good seed.

He mentions bitterness for what Moses calls gall and wormwood; but both meant to express a root that is poisonous and deadly. Since then it is so fatal an evil, with more earnest effort it behooves us to check it, lest it should rise and creep farther.

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.

(15) Lest any man fail.—Rather, whether any one be falling back from the grace of God. The defection of one member of the community brings loss and danger to the whole body. The last words of Heb_10:26 will show what is implied in this “falling back from the grace of God.”

Any root of bitterness.—It is clear that Deu_29:18, though not formally quoted, is before the writer’s mind. In that chapter Moses had again brought before the people the covenant which, nearly forty years before, had been made and ratified “in Horeb” (see Heb_9:18-20). With especial solemnity he sets before them the sin and terrible punishment of idolatry, “Lest there should be among you man or woman . . . whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood.” The marginal note on the last words (“poisonful herb”) explains their true meaning—that which springs from the root is not merely bitter, it is also poisonous. Again, therefore (see Heb_10:27-28; Heb_10:30), the apostasy to which the Hebrew Christians were tempted is compared with the sin committed by those who by idolatry fell away from God’s ancient covenant; and as one idol-worshipper in a community might bring into it a root of bitter poison, so one apostate from the Christian faith would bring trouble and defilement on the Church. In Act_8:23 St. Peter makes reference to the same chapter of Deuteronomy as he speaks to Simon Magus, who, above all other men, proved a root of bitter poison in the early Church.

Many.—Rather, the many (according to the best reading)—i.e., the whole community.

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

15. lest any man fail of the grace of God] Lit. “whether there be any man who is falling short of,” or possibly “falling back from the grace of God.” We have already noticed that not improbably the writer has in view some one individual instance of a tendency towards apostasy, which might have a fatal influence upon other weary or wavering brethren (comp. Heb_3:12).

lest any root of bitterness springing up trouble you] The words “root of bitterness” are a reference to Deu_29:18, “a root that beareth gall and wormwood,” or, as in the margin, “a poisonful herb.” Here the LXX. in the Vatican MS. has ἐν χολῇ, “in gall,” for ἐνοχλῇ, “should trouble you.” But the Alexandrian ms., which the writer habitually follows in his quotations, has ἐνοχλῇ. Some have supposed that there is a curious allusion to this verse, and to the reading “in gall” in the apparent reference to this Epistle by the Muratorian canon as “the Epistle to the Alexandrians current under the name of Paul, but forged in the interests of Marcion’s heresy,” which adds that “gall ought not to be mixed with honey.” The allusion is, however, very doubtful.

many be defiled] Rather, “the many.” Comp. 1Co_5:6 (“a little leaven”); 1Co_15:33 (“evil communications”); Gal_5:9.

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.

Lest there be any fornicator or profane person,.... The first of these is guilty of a sin against the second table of the law, as well as against his own body; and which is opposed to the holiness the apostle had before exhorted to; such who are guilty of it, are not to be continued in the communion of the church; and it is a sin, which, lived in not repented of, excludes from the kingdom of heaven: the latter is one who is a transgressor of the first table of the law; who is an idolater, a swearer, a despiser of public worship and ordinances, and who behaves irreverently in divine service, and mocks at the future state, as Esau; to whom both these characters seem to belong: and this agrees with what the Jews say concerning him: they have a tradition (w), that he committed five transgressions on the day he came out of the field weary.

"He committed idolatry: he shed innocent blood; and lay with a virgin betrothed; and denied the life of the world to come (or a future state); and despised his birthright.''

It is elsewhere (x) a little differently expressed.

"Esau, the wicked, committed five transgressions on that day: he lay with a virgin betrothed; and killed a person; and denied the resurrection of the dead; and denied the root, or foundation, (i.e. that there is a God,) and despised his birthright; and besides, he desired his father's death, and sought to slay his brother.''

It is common for them to say of him, that he was an ungodly man; and particularly, that he was a murderer, a robber, "and an adulterer" (y); and that he has no part in the world to come (z): who for one morsel of meat sold his birthright; the account of which is in Gen 25:29 this includes all the privileges which he had a right unto by being the firstborn; as a peculiar blessing from his father; a double portion of goods; and dominion over his brethren: and it is commonly said by the Jews, that the priesthood belonged to the firstborn, before the Levitical dispensation; and that for this reason, Jacob coveted the birthright (a), Esau being a wicked man, and unfit for it. The birthright was reckoned sacred; it was typical of the primogeniture of Christ; of the adoption of saints, and of the heavenly inheritance belonging thereunto; all which were despised by Esau: and so the Jewish paraphrases (b) interpret the contempt of his birthright, a despising of his part in the world to come, and a denial of the resurrection of the dead: and his contempt of it was shown in his selling it; and this was aggravated by his selling it for "one morsel of meat"; which was bread, and pottage of lentiles, Gen 25:34. The Jewish writers speak of this bargain and sale much in the same language as the apostle here does; they say (c) of him, this is the man that sold his birthright , "for a morsel of bread"; and apply to him the passage in Pro 28:21 "for a piece of bread that man will transgress".

(w) Targum Jon. ben Uzziel in Gen. xxv. 29. (x) Shemot Rabba, sect. I. fol. 89. 3. T. Bab. Bava Bathra, fol. 16. 2. (y) Tzeror Hammor, fol. 27. 1. (z) Tzeror Hammor, fol. 26. 3. (a) Bereshit Rabba, sect. 63. fol. 56. 2. (b) Targum Hieros. & Jon. in Gen. 25. 34. Bereshit Rabba, ib. (c) Tzeror Hammor, fol. 26. 4. & 27. 1.

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

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

Ver. 15. Lest any man fail] Or, fall short, as Heb 4:1; see the note there. Short shooting loseth many a game. He that in a race lieth down ere he come to the goal, gets not the garland. Perseverance crowns all our virtues. But it is an easy thing to fall a napping with the foolish virgins (yea, the wise also slumbered), which will prove to our cost when God shall send forth summons for sleepers.

Lest any root of bitterness] Any scandalous sin, to the corrupting of others and the corroding of our own consciences, and out of which we recover not without much ado, till we have felt what an evil and bitter thing sin is, as David did, Psa 51:1-19.

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.

Looking diligently - This phrase implies close attention. It is implied that there are reasons why we should take special care. Those reasons are found in the propensities of our hearts to evil; in the temptations of the world; in the allurements to apostasy presented by the great adversary of our souls.

Lest any man fail - As every man is in danger, it is his personal duty to see to it that his salvation be secure.

Fail of the grace of God - Margin, “fail from.” The Greek is, “lest any one be wanting or lacking” - ὑστερῶν husterōn. There is no intimation in the words used here that they already had grace and might fall away - whatever might he true about that - but that there was danger that they might be found at last to be deficient in that religion which was necessary to save them. Whether this was to be by losing the religion which they now had, or by the fact that they never had any however near they may have come to it - the apostle does not here intimate, and this passage should not be used in the discussion of the question about failing from grace. It is a proper exhortation to be addressed to any man in the church or out of it, to inquire diligently whether there is not reason to apprehend that when he comes to appear before God he will be found to be wholly destitute of religion.

Lest any root of bitterness springing up - Any bitter root. There is doubtless an allusion here to Deu 29:18. “Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood.” The allusion there is to those who were idolaters, and who instead of bearing the fruits of righteousness, and promoting the piety and happiness of the nation, would bear the fruits of idolatry, and spread abroad irreligion and sin. The allusion, in both cases, is to a bitter plant springing up among those that were cultivated for ornament or use, or to a tree bearing bitter and poisonous fruit, among those that produced good fruit. The reference of the apostle is to some person who should produce a similar effect in the church - to one who should inculcate false doctrines; or who should apostatize; or who should lead an unholy life, and thus be the means of corrupting and destroying others. They were to be at especial pains that no such person should start up from among themselves, or be tolerated by them.

Trouble you - By his doctrines and example.

And thereby many be defiled - Led away from the faith and corrupted. One wicked man, and especially one hypocrite in the church, may be the means of destroying many others.

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

Be wanting to the grace of God, by resisting and abusing his favours, or by falling from the grace of God received. --- Lest any root of bitterness, &c. He means scandalous wicked persons, by whom others are infected, defiled, and corrupted. (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).

15. Looking diligently—The Greek might be rendered episcopizing; the word from which bishop is derived. Every Christian should be bishop in this respect, watching for the purity of the Church.

Root of bitterness— Not a principle or an event, but a person, who springs up like a poisonous plant in a garden, and whose noxious quality is contagious. So Christ is beautifully called the “root of David;” and, in the Apocrypha, Antiochus Epiphanes is called “a sinful root.” But the allusion here is to Deu_29:18 : “Lest there should be among you a root that beareth gall and wormwood.”

Trouble—By a curious coincidence the Greek words in Deu_29:18, “in gall,” εν χολη, are the same as this trouble, ενοχλη, with one letter transposed. This is, perhaps, a slight word-play by our author. The Alexandrian text of the Septuagint has more nearly the precise words of Paul, but Delitzsch thinks that text to have been changed into conformity with his words.

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

Looking diligently lest any man fail of the grace of God (i.e. fall short of it; or, usterwn being here followed by apo , the idea may be rather that of falling back from it); lest any root of bitterness springing up trouble you, and thereby many (or, according to the more probable reading, the many, i.e. the general community) be defiled. In this, the usual rendering of the verse, h is supplied, so as to make mhtiv usterwn mean "lest there be any one that fails." But this is not necessary; the verb enoclh ("trouble you") may be common both to the first mhtiv and to mhtiv riza , thus: "Lest any one failing... lest any root... trouble you. " The sentence may have been broken off after its first clause in order to bring in the appropriate quotation from Deu_29:18, which in our A.V runs thus: "Lest there should be among you a root that beareth gall and wormwood." The Vatican text of the LXX has Mhtiv estiza anw fuousa en colh kai pikria : the Alexandrian, which seems to be followed here, has Mhtiv estiza pikoiav anw fuousa ekoglh kai pikria . The reference in the speech of Moses is to the future possibility of any "man, or we man, or family, or tribe" turning from the LORD to go and serve the gods of the nations, and so involving, not only themselves, but even the whole people in a curse. The figure is that of a plant being allowed to grow of such a nature at its root as to bear bitter and pernicious fruit. There is no special allusion in the word "bitterness" to disturbance of "peace" by dissensions; for this is not the idea in the original passage, nor is it carried out in the following verses of the Epistle. (Cf. Act_8:23, "Thou art in the gall of bitterness (eiv colhav)

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

Looking diligently, lest any one - If he do not lift up the hands that hang down. Fall from the grace of God: lest any root of bitterness - Of envy, anger, suspicion. Springing up - Destroy the sweet peace; lest any, not following after holiness, fall into fornication or profaneness. In general, any corruption, either in doctrine or practice, is a root of bitterness, and may pollute many.

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

Our apostle having declared what our duty is with respect to ourselves, in the the foregoing verses, here acquaints us, how much it is our duty to take care of, and watch over others, to do what in us lies, that none may fall short of the grace of God, that is, fall from the grace of God, and the profession of Christianity; so that it is very plain, that apostasy is the sin here pointed at, their falling back from Christianity to Judaism, for fear of persecution: This is deservedly called a root of bitterness springing up, according to Deu 29:18 A root that beareth gall and wormwood.

Learn hence, 1. That looking diligently unto the good of others, and to prevent their falling into sin, especially into the sin of apostasy, is a duty we are obliged to by the light of nature and the royal law of love.

Learn, 2. That the root of apostasy from God, and the profession of Christianity, may abide invisibly in and among eminent professors of religion. It is here called a root, because at the beginning it is hidden in the hearts of men, and cannot be discovered until it springs up; and it is called a root of bitterness, because of its noxious and poisonous qualities, its bitter effects and fruits.

Learn, 3. That there is no man professing the gospel who comes short of the grace of God, but it is by reason of himself and his own sin. Unbelief, negligence and sloth are the true causes why such persons do fail of the grace of God: Looking diligently, lest any man fail of the grace of God.

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

15. Looking diligently. Being careful that no one lags behind and falls by the way so as not to reach the final reward. Lest any root of bitterness. Any bitter opposition, or element of disturbance causing members to sin.

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.

15. ὑστερῶν κ.τ.λ. Lit., “whether there be any man who is falling short of” or possibly “falling back from the grace of God.” We have already noticed that not improbably the writer has in view some one individual instance of a tendency towards apostasy, which might have a fatal influence upon other weary or wavering brethren (comp. Heb 3:12). For ὑστερεῖν ἀπὸ we find ἐκκλίνειν ἀπὸ in Num 22:32.

ἐνοχλῇ. The words “root of bitterness” are a reference to Deu 29:18, “a root that beareth gall and wormwood,” or, as in the margin, “a poisonful herb.” Here the LXX. in the Vatican MS. has ἐν χολῇ “in gall,” for ἐνοχλῇ, “should trouble you.” But the Alexandrian MS., which the writer habitually follows in his quotations, has ἐνοχλῇ. Some have supposed that there is a curious allusion to this verse and to the reading “in gall” in the apparent reference to this Epistle by the Muratorian Canon as “the Epistle to the Alexandrians current under the name of Paul, but forged in the interests of Marcion’s heresy,” which adds that “gall ought not to be mixed with honey.” The allusion is, however, very doubtful.

οἱ πολλοί. “The many.” Comp. 1Co 5:6 (“a little leaven”); 1Co 15:33 (“evil communications”); Gal 5:9.

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.

15.] looking well (ἐπισκοποῦντες, τουτέστιν, ἀκριβῶς ἐρευνῶντες, ἐπισκεπτόμενοι, καταμανθάνοντες, Chrys. τουτέστιν, ἀκριβῶς προσέχοντες καὶ ἐρευνῶντες, Œc. The word is found in Plato, e. g. Cratyl. 399 c, ὧν ὁρᾷ οὐδὲν ἐπισκοπεῖ, al.: in Xenophon, e. g. De Laced. Rep. 3. 1, ὁ βουλόμενος καὶ ταῦτα ἐπισκοπείσθω, al. freq.), lest any one falling short of the grace of God (on ὑστερέω, see on ch. 4:1. It is here explained by Chrys., καθάπερ ὁδόν τινα μακρὰν ὁδευόντων ἐν συνοδίᾳ πολλῇ, βλέπετε, φησί, μή τις ἀπέμεινεν: and so Thl. In that case ἀπό must mean ‘far from’ the grace of God, as the goal to which the journey is being made. But it is far more probably in its ordinary sense, and ἀπό as in reff., and as Œc.: μή τις εἴη ἀπολελειμμένος τῆς χάριτος τοῦ θεοῦ. The whole sentence is imitated from Deu 29:18, μή τις ἐστὶν ἐν ὑμῖν ἀνὴρ ἢ γυνὴ ἢ πατριὰ ἢ φυλή, τινὸς ἡ διάνοια ἐξέκλινεν ἀπὸ κυρίου τοῦ θεοῦ ὑμῶν, πορευθέντες λατρεύειν τοῖς θεοῖς τῶν ἐθνῶν ἐκείνων· μή τις ἐστὶν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ. And perhaps to this the ἀπό may be due, as Delitzsch suggests. But however this may be, the form of this sentence may certainly be inferred from observing that one. It is broken off at τοῦ θεοῦ in order to take up the second clause of that, μή τις ῥίζα κ.τ.λ. So that we need not understand ᾖ after the participle here, as generally done, even by Thol. and Ebrard, but may pass on to the next clause, finding a common verb to both subjects in ἐνοχλῇ below. And so Heinrichs, Bleek, De Wette, Lünem., Delitzsch), lest any root of bitterness (not = ῥίζα πικρά, but πικρία is the origin and the ingrained character of the root, not its mere attribute. So Chrys. well, οὐκ εἶπε πικρά, ἀλλά, πικρίας· τὴν μὲν γὰρ πικρὰν ῥίζαν ἐστὶ καρποὺς ἐνεγκεῖν γλυκεῖς, τὴν δὲ πικρίας ῥίζαν καὶ πηγὴν καὶ ὑπόθεσιν οὐκ ἐστὶ ποτὲ γλυκὺν ἐνεγκεῖν καρπόν· πάντα γάρ ἐστι πικρά, οὐδὲν ἔχει ἡδύ, πάντα πικρά, πάντα ἀηδῆ, πάντα μίσους καὶ βδελυγμίας γέμοντα. And similarly Œc. and Thl. and several moderns) springing up (φύω intrans., see reff.) trouble you (it is remarkable that the LXX [as edited] (see above) in Deut. l. c. has not ἐνοχλῇ, but ἐν χολῇ, as the Heb.: and Delitzsch supposes that the Writer followed the sound of ἐν χολῇ and substituted for it ἐνοχλῇ: as in Jud 1:12 the ἀπάταις of 2Pe 2:13 is changed into ἀγάπαις (or vice versa). But this is hardly likely, especially when we find that the Alexandrine copy of the LXX, with which our Writer so often agrees, has ἐνοχλῇ [as has also B1]. Delitzsch indeed supposes that this reading crept in after our Epistle was written: and strengthens his view by the superfluous and unintelligible καὶ πικρία following the word in the alex. text. But clearly that is no reason: nor is it probable that such correction should have been only one of four which are found in the mss. in Holmes, the other three being εν οχλῃ, ενοχῃ, εν ω χολῃ. The fact of ἐνοχλεῖν, ref. Luke, ὀχλεῖν Act 5:16, παρενοχλεῖν Act 15:19, being all in St. Luke, does not make for Delitzsch’s view: all men (taking his hypothesis of the authorship by St. Luke) are more free in quoting sayings where their own favourite words occur), and by its means the many (the whole congregation: see Gal 5:9 quoted below) be polluted (how? by intercourse, by compromise, by over-persuasion, by imitation. The kind of pollution he explains in the next verse to arise from fornication and profanity. Thl. says, ὁ δὲ ἀλλαχοῦ γράφει· μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ (Gal 5:9), τοῦτο καὶ ἐνταῦθά φησι· μή τις πονηρὸς εἰς λύμην πλειόνων εἶναι συγχωρείσθω):

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

Looking diligently [επισκοπουντες] . A. V. gives diligently as the force of ejpi; but ejpi signifies direction rather than intensity. The idea is exercising oversight. Only here and 1Pe 5:2.

Fail of [υστερων απο] . Rend. "fall back from," implying a previous attainment. The present participle marks something in progress : "lest any one be falling back."

Root of bitterness [ριζα πικριας] . From LXX, Deu 29:18. A bad man in the church. Riza of a person, 1 Macc. 1 10.

Springing up [ανω φυουσα] . The participle pictures the springing up in progress; the root gradually revealing its pernicious character.

Trouble [ενοχλη] . Only here and Luk 6:18, see note.

Many be defiled (mianqwsin oiJ polloi). Rend. "the many" : the majority of the church. For the verb see on Joh 18:28.

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

The word ἐπισκοποῦντες Oxprosscs the caroful regard of those who occupy a position of responsibility (as a physician, or a superintendent). Each Christian shares this in due degree. Μὴ τοίνυν πάντα ἐπὶ τοὺς διδασκάλους ἐπιρρίπτετε' μὴ πάντα ἐπὶ τοὺς ἡγουpévous’ δύνασθε καὶ ὑμεῖς, φησίν, ἀλλήλους οἰκοδομεῖν (Chrys.). Μὴ μόνον δὲ ἑαυτῶν ἀλλὰ καὶ ἀλλήλων ἐπιμελεῖσθε, καὶ τὸν κλονούμενον ὑπερείδετε καὶ τὸν χειραγωγίας δεόμενον ἰατρεύσατε (Theodt.).

In ὑστερεῖν ἀπὸ τῆς x. τ. 8. the idea seems to be that of falling behind, not keeping pace with the movement of divine grace which meots and stirs the progress of the Christian (c v. 11). The present participle deacribes a continuous state and not a single defection.

The construction ὑστερεῖν ἀπό τινος marks ἃ ‘falling back’ from that with which some connexion exista, implying a moral separation, while ὑστερεῖν

XIL 16]

THE EPISTLE ΤῸ THE HEBREWS.

ΜΗ τις piza mpiac ἄνω φγογοὰ ἐνοχλῆ καὶ [δι αὐτῆς μιαν-

θῶσιν οἱ πολλοί,

Sun τις πόρνος n βέβηλος ὡς "Heat,

15 διὰ ταύτης

τινος expresses actual defect only, a falling short of.

Compare Feclos. vi. 2 (LXx.) οὐκ ἔστι v ὑστερῶν τῇ ψυχῇ αὐτοῦ ἀπὸ παντὸς οὗ ὗ ἐπιθυμεῖ, Comparo Keclus. vii. 34 μὴ ὑστέρει ἀπὸ κλαιόντων.

Theophylact applics the words to Christians as fellow-travellors on a pay ὁδενόντων αὐτῶν ἐν συνοδίᾳ πολλῇ, φησί, Βλέπετε μή (whether) τις ἀπέμεινεν.

μή τις p. π....«ἐνοχλῇ] Tho image is taken from Deut. xxix. 17 f. The original connexion points to the porils of allurements to servo strango gods.

The ‘root’ is personal (1 Macc. i. 10 ῥίζα ἁμαρτωλὸς ’Avr. Em.) and not doctrinal : a pernicious man and not a pernicious opinion. Oompare Acts viii. 23.

The phrase ‘1008 of bitterness’ (as distinguished from ‘bittor rout’) expresses the product and not simply the quality of the root itself. Οὐκ εἶπε πικρὰ ἀλλὰ πικρίας, τὴν μὲν γὰρ πικρὰν ῥίζαν ἔστι καρποὺς ἐνεγκεῖν γλυκεῖς, τὴν δὲ πικρίας ῥίζαν... οὐκ ἔστι πὴ γλυκὺν ἐνεγκεῖν καρπόν (Ohrys.).

The clause ἄνω φύουσα adds a vivid touch to the picture. The seed, the root, lies hidden and roveals its power slowly (φύειν Lk. viii. 6, 8).

For the image compare Ign. Eph. 10 ἵνα μὴ τοῦ διαβόλου βοτάνη τις

The word ἐνοχλεῖν occurs again in N. T. in Luke vi. 18. The pres. conj. ἐνοχλῇ leaves it uncertain whether the fear of such a present evil is actually realised. [The strange coincidence of letters between enoyAn and enyoAn of Dout. xxix: 18 cannot escape notice. }

μιανθ. of πολλοῇ the many be deAled. The poisonous influence spreads corruption through the society.

For μιαίνειν soo Tit. i. 5 (2 Pot. ii. 10, 20); and for of woAXoi—tho many, the mass of men, the body considered in its members— Matt. xxiv. 12; Rom. V. 15, 19; xli. 5; 1 Cor. x. 17, 33; 2 Cor. ii. 17.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.