|Matthew Henry's Concise Commentary|
10:32-39 Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.
Verses 35, 36. - Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience (or, endurance), that, having done the will of God, ye may receive the promise; or, doing the will of God, ye may receive, etc. The aorist participle ποιήσαντες does not of necessity express priority to the receiving (cf. Hebrews 6:15, μακροθυμήσας ἐπέτυχε). The meaning is that by endurance in doing the will they would receive. The full and final enjoyment of what is promised is still future and conditioned by perseverance. Observe the difference between the words κομίζεσθαι, here used, and ἐποτυγχάνειν, used in Hebrews 6:15. The former (occ. Hebrews 11:19, 39; also 2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25; and 1 Peter 1:9) means the actual reception of what is denoted, equivalent to sibi acquirere; the latter (etc. Hebrews 6:15; Hebrews 11:33; also Romans 11:7; James 4:2) means only "to attain to," without involving full possession. It is not said of Abraham (Hebrews 6:15) that he ἐκομίσατο, only that he ἐπέτυχε. So also of all the faithful of old described in the following chapter (Hebrews 11:39). And even to believing Christians, as this verse shows, the κομίζεσθαι is still future and contingent.
Gill's Exposition of the Entire Bible
Cast not away therefore your confidence,.... The same word is used here, as in Hebrews 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.
Jamieson-Fausset-Brown Bible Commentary
35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
Cast not away—implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare Heb 3:14).
which—Greek, "the which": inasmuch as being such as.
hath—present tense: it is as certain as if you had it in your hand (Heb 10:37). It hath in reversion.
recompense of reward—of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on Heb 2:2; Heb 11:26).
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