Hebrews 10:34
For you had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance.
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(34) For ye had compassion of me in my bonds.—Rather (according to the true reading of the Greek), for ye had sympathy with them that were in bonds (comp. Hebrews 13:3, “Remember them that are in bonds as bound with them”). The change of reading is very important in connection] with the question of authorship. (See the Introduction.)

And took joyfully.—Better, and accepted with joy the spoiling of your possessions. In the spirit of Matthew 5:12 (Acts 5:41; 2Corinthians 12:10), they accepted persecution not with “patience and long suffering” only, but “with joy” (Colossians 1:11). The rendering “possessions” is necessary because a similar word (“substance” in the Authorised version) will immediately occur. In the last clause two remarkable changes in the Greek text are made necessary by the testimony of our best authorities. The words “in heaven” must certainly be removed; they are omitted in the oldest MSS., and are evidently an explanatory comment which has found its way into the text. For the reading, “in yourselves,” there is hardly any evidence whatever. The MSS. are divided between two readings, “yourselves” and “for yourselves;” the former having also the support of the Latin and Coptic versions. There is little doubt that we must read “yourselves;” and the most probable translation will now be, perceiving that ye have your own selves for a better possession and one that abideth. They had been taught the meaning of the words spoken by Jesus of the man who gains the world and loses himself (Luke 9:25), and of those who win their souls by their endurance (Luke 21:19); so in Hebrews 10:39 the writer speaks of “the gaining of the soul.” Thus trained, they could accept with joy the loss of possessions for the sake of Christ, perceiving that in Him they had received themselves as a possession, a better and a lasting possession. (It would be possible to render the clause, “knowing that ye yourselves have a better possession,” &c.; but the parallelism of Hebrews 10:39 renders it almost certain that the former view of the words is correct.)



Hebrews 10:34THE words ‘in heaven’ are probably no part of the original text, but have somehow or other crept in, in order to make more plain what some one supposed to be the reference of these words to the future inheritance of the saints. They, however, rather disturb than help the writer’s thought. He is speaking of a present and not of a future possession. ‘Ye have,’ and not ‘ye shall have,’ a better and an ‘enduring possession,’ not in heaven, but here and now.

But even if these words be expelled from the text as disturbing the writer’s thought, there still remains a variation in the reading of some importance. It is a very slight difference of form in the original, but the two meanings between which we have to choose are these: ‘Knowing that ye have yourselves as a better and an enduring possession’; or, ‘a better and an enduring possession for yourselves.’ I am inclined rather to the former of the two, both from external authority and internal congruity, though the choice between them is difficult. But, if we accept this as the meaning of these words, we can gather from them important lessons, of which I ask your consideration.

I. The true possession.

If we adopt the other reading, and take the words to mean that, in so far as we are truly resting on Jesus, we have for ourselves an inheritance or possession better than all external ones, the text will then be pointing to the old thought that God is the true joy and treasure of a man’s soul. If, on the other hand, we may venture to adopt the other meaning, there is great depth and beauty in it, representing, as it does, the Christian as having himself as a treasure. It may strike one as strange, but a little consideration will show its truth and perfect harmony with the other thought, that God is the treasure of every soul which is not poor and in need of all things. ‘A good man shall be satisfied from himself, says the Book of Proverbs, and that is no arrogant denial of the need for God, but completely accords with the devout acknowledgment, ‘All my springs are in Thee.’ In the very same chapter as our text we read: ‘We are not of them who draw back unto perdition; but of them that believe to the saving of their souls,’ which might be more accurately rendered, ‘to the acquisition as their own of their souls.’ Remember, too, our Lord’s words: ‘In your patience ye shall acquire possession of your souls.’ If we take these sayings into account, we need not hesitate to admit that, at all events, there is a great deal to be said for the somewhat remarkable expression in the text.

It just comes to this. No man possesses himself until he has given up himself. We only own ourselves when we have parted with ourselves. Until we have yielded ourselves in acts of dependent faith and rejoicing love and docile obedience unto God, we have no real possession of ourselves. He, and only he, who says, ‘I give myself away to Thee,’ gets himself back again sanctified, gladdened, ennobled, and on the way to be perfected by his surrender and God’s reception.

We own ourselves only on condition of being Christian men. For, under all other circumstances and forms of life, the true self is domineered over and 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 man’s 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, to be able to keep a tight hand upon all inferior parts of your nature, and to have that self-command and self-possession without which there is nothing noble in life, 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. Then you will own yourselves; till then, the devil and the world and the flesh, and the pomps and prides and passions and lusts and lazinesses that are in your nature will own you. But if we have exercised the faith which casts itself wholly upon God, we therein and thereby win God and our own selves also, and that is one of the meanings of ‘saving our own souls.’

Or, to put it in another light, the only things worth calling treasures and possessions are true thoughts that we have learned from God; pure affections that go out to Him; yearning desires after Him, which, in their very yearning, bear the prophecy, and are to a large extent the foretaste, of their own fruition.

These are the things that make a man’s treasure. The inner life of obedience, of love, of trust, the conscience cleansed, the will made plastic and docile, the heart filled with all pure and heavenward affections, aspirations that lift us above self and time, and bring us into the sweet and calm light of the Eternal Love whose name is God - these are the possessions which are worth possessing. And he, and only he, has such who has found them in lowly submission of his sinful self to Christ who has died that our spirits might be cleansed and given back unto us.

Brethren, the realisation of this possession of ourselves depends on our faith. Stoics and moralists and lofty souled men in all ages have talked about the true possession of oneself, which comes by self-surrender and annihilation, but Christian faith realises the dream, and they only find the reality who pass towards it through the gate of trust in Jesus Christ. Then, and only then, will the old English poet’s lovely picture be fulfilled, and the man’s soul

Made free from slavish bands, Of hope to rise, or fear to fall;

Lord of himself, though not of lands; And having nothing, yet hath all.’

II. Note, again, how here we hear asserted the superiority of this possession.

It is ‘better’ in its essential quality. That does not need many words. Surely these possessions of heart and mind and will and desires all brought into fellowship with and filled by God are things more correspondent with the nature of man and his needs than any accumulation of outward possessions can ever be. And surely it is a plain piece of prose, and no exaggerated religious enthusiasm, which says, ‘Whom have I in heaven but Thee, and there is none upon earth that I desire besides Thee.’ Men call it mysticism. It is the very foundation of all true religion. The apprehension of union with God is the one thing that will satisfy the sold; the one thing that we need, width having, we cannot be wholly desolate, however dark may be our path, nor wholly solitary, however lonely may be our lot, nor utterly bereaved, however Blessings may be dragged from our hands; and without which we cannot be at rest, however compassed with stays and succours and treasures and friends; nor rich, however we may have Bursting coffers and all things to enjoy.

The possession which we tarry within us is better than any which we can gather round us. ‘Surely he is disquieted in vain, he heapeth up treasures’- and the very fact that they need to be ‘heaped,’ and that that is all that he can do with them, shows the vanity of the disquiet that raked them together. Not what a man has, but what a man is, is his wealth.

And the better treasure is an enduring possession. That is the second element of its excellence. 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 possessor 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. All the best things are intended and destined to increase with the using, and this treasure, the more it is expended the fuller is the coffer, and the more we exercise the love, the communion, the obedience which make our true riches, the more do the riches increase. And then, when all other things drop from their nerveless hands; and ‘His glory’ - whose glory was in outward things -’shall not descend after him,’ we shall carry these treasures with us wherever we go, and find that they were the pledge of immortality.

III. My text, lastly, suggests to us the quiet superiority to earthly loss and change which the possession of this treasure involves.

The writer is speaking to Christian men who have endured a great fight of afflictions, and he says of them, ‘Ye took joyfully the spoiling of your goods, because you knew that you had this Better and enduring substance.’ Joyfully! When you strike away the false props the strength of the real ones becomes more conspicuous. And many and many a time we may experience, unless we waste our discipline and our sorrows, that the surest way to become richer towards God is to lose the earthly stays and supports. But whether that be so or no, he who sits in the centre, and has the light round him, need not mind much what storms are raging without, and he whose inexpugnable fortress is within the depths of God may smile at all the hubbub and confusion down in the valley. 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 ‘His abiding place shall be the munitions of rooks; his bread shall be given him and his water shall be made sure.’ We may be quiet and lofty, infinitely above the fear of chance and change, if we keep the firm hold which we may keep of the enduring riches which God brings with Him into our souls.

Some of you may be in circumstances which make such thoughts as these specially applicable, either because dark days may be threatening, or because the sunshine of prosperity may be dazzling some eyes and making them lose sight of their true wealth. To the one class the thought of my text is gathered up in the warning, ‘Charge them that they trust not in the uncertainty of riches, but in the living God.’ And, to the other class, the text should quicken and consolidate the resolve, ‘What time I am afraid I will trust in Thee. Thou art the strength of my heart, and mine inheritance for ever.’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.For ye had compassion of me in my bonds - You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers. It is probable, however, that it was on some occasion when he was a prisoner in Judea, for the persons to whom this Epistle was sent most probably resided there. Paul was at one time a prisoner more than two years at Cesarea Acts 24:27, and during this time he was kept in the charge of a centurion, and his friends had free access to him; Acts 24:23. It would seem not improbable that this was the occasion to which he here refers.

And took joyfully the spoiling of your goods - The plunder of your property. It was not an uncommon thing for the early Christians to be plundered. This was doubtless a part of the "afflictions" to which the apostle refers in this case. The meaning is, that they yielded their property not only without resistance, but with joy. They, in common with all the early Christians, counted it a privilege and honor to suffer in the cause of their Master; see the notes on Philippians 3:10; compare Romans 5:3. Men may be brought to such a state of mind as to part with their property with joy. It is not usually the case; but religion will enable a man to do it.

Knowing in yourselves - Marg "or, that ye have in yourselves; or, for yourselves." The true rendering is, "knowing that ye have for yourselves." It does not refer to any internal knowledge which they had of this, but to the fact that they were assured that they had laid up for themselves a better inheritance in heaven.

That ye have in heaven a better and an enduring substance - Better than any earthly possession, and more permanent. It is:

(1) better; it is worth more; it gives more comfort; it makes a man really richer. The treasure laid up in heaven is worth more to a man than all the wealth of Croesus. It will give him more solid peace and comfort; will better serve his turn in the various situations in which he may be placed in life, and will do more on the whole to make him happy. It is not said here that property is worth nothing to a man - which is not true, if he uses it well - but that the treasures of heaven are worth more.

(2) it is more enduring. Property here soon vanishes. Riches take to themselves wings and fly away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure. No calamity of war, pestilence, or famine; no change of times; no commercial embarrassments; no failure of a crop, or a bank; no fraud of sharpers and swindlers, and no act of a pick-pocket or highwayman can take it away; nor does death ever come there to remove the inhabitants of heaven from their "mansions." With this hope, therefore, Christians may cheerfully see their earthly wealth vanish, for they can look forward to their enduring and their better inheritance.

34. ye had compassion on me in my bonds—The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of Heb 10:33; compare Heb 13:3, 23; 6:10), and accepted (so the Greek is translated in Heb 11:35) with joy (Jas 1:2; joy in tribulations, as exercising faith and other graces, Ro 5:3; and the pledge of the coming glory, Mt 5:12) the plundering of your (own) goods (answering to the first clause of Heb 10:33)."

in yourselves—The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."

better—a heavenly (Heb 11:16).

enduring—not liable to spoiling.

substance—possession: peculiarly our own, if we will not cast away our birthright.

For ye had compassion of me in my bonds; for ye sympathized in my bonds, &c., is a proof of both kinds of their sufferings forementioned. As to their suffering with others, he instanceth in himself, as a witness of it; for when he was in bonds for preaching the gospel, both at Jerusalem, Acts 21:33,37 22:24,25, at Cesarea, Acts 23:1-24:27, at Rome, Acts 28:1-31, they forewarned him of his danger, bore his burden with him, supplied, relieved him, and endeavoured, what in them lay, his release.

And took joyfully the spoiling of your goods; and in their own sufferings, by being rifled for the gospel; their goods, estates, and means of subsistence, were either by fines, confiscations, or violence, ravished from them; their enemies, like so many harpies, preying on them, 1 Thessalonians 2:14. So as these Christian Hebrews at this time had their respective properties, and all was not levelled among them. Though they were so impoverished to make them comply with the Gentile superstition and idolatry, yet they cheerfully bore it, esteeming it their honour and privilege thus to suffer for Christ, and herein obeyed him, as Matthew 5:11,12, and as the apostles did before them, in Acts 5:41.

Knowing in yourselves that ye have in heaven a better and an enduring substance; they were fully assured of this by faith in God’s promise, and by God’s work on their own hearts, qualifying and fitting them for it, Romans 8:15-17. That they have by promise given them as theirs, as fitted for them, a spiritual substance, an estate beyond what this world could afford them; riches, honours, and pleasures, better for their quality than all terrene ones; spiritual ones, proper for their souls, 1 Peter 1:3,4. The sum of which is God in Christ, their exceeding great reward, Genesis 15:1, and all he can be to or do for them. He is their portion and their inheritance, the most excellent in itself, and the most enduring, out of the reach of men or devils, who can neither take it from them, nor them from it, it is safe enough in the heavens, Matthew 6:19,20 19:28,29 Psa 16:5 2 Corinthians 5:1 2 Thessalonians 1:4,5. For ye had compassion of me in my bonds,.... When he was bound at Jerusalem, by the chief captain Lysias, with two chains, Acts 21:33 or when he was in bonds elsewhere; which they did by sympathizing with him in their hearts; by their prayers for him, and in their letters to him; and by sending presents to him for his relief and support. The Alexandrian copy, and two of Stephens's, the Vulgate Latin and Syriac versions, read, "had compassion on the prisoners"; or "them that were bound"; meaning prisoners in general, remembering them that were in bonds, as bound with them; or particularly such as were prisoners for the sake of Christ, and his Gospel; and it may be some of them, which the apostle himself committed to prison, in his state of unregeneracy:

and took joyfully the spoiling of your goods; the furniture of their houses, their worldly substance, of which they were stripped by their persecutors; and this they took quietly and patiently, yea, joyfully; rejoicing that they were counted worthy to suffer the confiscation of their goods for the sake of Christ: the reason of which joy was,

knowing in yourselves that ye have in heaven a better and an enduring substance: that which is laid up for the saints in heaven is "substance"; it is signified by an house, a city, a kingdom; and so it is rendered here in the Ethiopic version; and by riches, true, glorious, and durable; and by a treasure and an inheritance: and this is "better" than anything in this world; as to the quality of it, it being celestial; and as to the quantity of it, it being all things; and as to the place where it is, "in heaven"; though this clause is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions; and as to the company with whom it is enjoyed, saints in light; yea, God himself is the portion of his people: and this is an "enduring" substance; it cannot be wasted by the saints themselves; nor taken away from them by others; nor can it decay in its own nature; and the saints will always endure to enjoy it: and this they may be said to "have": it is promised to them, and prepared for them; they have a right unto it, and the earnest of it; and they have it already in Christ, their head and representative; so that it is, upon all accounts, sure unto them: and this they know in themselves; from what they find and feel in their own hearts; from the sealing testimony and earnest of the Spirit, and from the promise of Christ, Matthew 5:10.

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 {r} substance.

(r) Goods and riches.

Hebrews 10:34. Confirmatory elucidation of Hebrews 10:33, and that in such form that καὶσυνεπαθήσατε corresponds to the latter half of Hebrews 10:33, and καὶπροσεδέξασθε to the former half thereof.

καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε] for ye had both compassion (Hebrews 4:15) on the prisoners, in that ye bestowed upon them active sympathy.

καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν κ.τ.λ.] and also accepted (comp. Hebrews 11:35) with joy the plundering of your goods, with joy, or willingly submitted to it. Wrongly Heinrichs, according to whom προσδέχεσθαι, here expresses, at the same time, the idea of “exspectare” and of “recipere,” so that we have to translate: “ye looked for it.”

γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν] indication of motive for καὶ τὴν ἁρπαγὴν κ.τ.λ.: knowing that ye have for yourselves (as your true possession) a better property (Acts 2:45), and that an abiding one, namely, the spiritual, everlasting blessings of Christianity, of which no power of the earth can deprive you. Comp. Matthew 6:20; Luke 12:33.34. ye had compassion of me in my bonds] This reading had more to do than anything else with the common assumption that this Epistle was written by St Paul. The true reading however undoubtedly is not τοῖς δεσμοῖς μου, but τοῖς δεσμίοις, “ye sympathised with the prisoners.” The reading of our text was probably introduced from Colossians 4:18; Php 1:7, &c. In the first persecutions many confessors were thrown into prison (Acts 26:10), and from the earliest days Christians were famed for their kindness to their brethren who were thus confined. See too Hebrews 13:3. The verb συμπαθεῖν occurs only here and in Hebrews 4:15. St Paul uses συμπάσχειν “to suffer with” in Romans 8:17.

took joyfully the spoiling of your goods] Christians were liable to be thus plundered by lawless mobs. Epictetus, by whose time Stoicism had become unconsciously impregnated with Christian feeling, says, “I became poor at thy will, yea and gladly.” On the supposition that the letter was addressed to Rome, “the spoiling of goods” has been referred to the edict of Claudius which expelled the Jews (and with them the Christian Jews) from Rome; or to the Neronian persecution. But the supposition is improbable.

knowing in yourselves that ye have in heaven] The “in heaven” is almost certainly a spurious gloss, and the “in” before “yourselves” should be unquestionably omitted. If the true reading be ἐαυτοῖς, the meaning is “recognising that ye have for yourselves,” but if we may accept ἑαυτούς, the reading of א, we have the very beautiful and striking thought, “recognising that ye have yourselves as a better possession and an abiding.” He points them to the tranquil self-possession of a holy heart (Luke 9:25; Luke 21:19), the acquisition of our own souls, as a sufficient present consolation for the loss of earthly goods (Hebrews 11:26), independently of the illimitable future hope (Matthew 6:20; Romans 8:18; 1 Peter 1:4-8).Hebrews 10:34. Δεσμίοις, those in bonds) The persons in bonds are mentioned at ch. Hebrews 13:3 : and Timothy had been also among them, ibid. Hebrews 10:23 : wherefore Paul is speaking not of himself, or at least not of himself alone; comp. ch. Hebrews 6:10. Some, however, have δεσμοῖς, and moreover δεσμοῖς μου,[66] a reading that arose from the rhythm ὀνειδισμοῖς (Hebrews 10:33), or from the frequent mention of Paul’s bonds in other places.—ὑπαρχόντων, of goods) The word ὑπαρξιν, substance, among the Greeks, is the conjugate word.—προσεδέξασθε, ye welcomed, ye took) An elegant Oxymoron, as is seen by comparing the word spoiling or plunder with it.—γινώσκοντες, knowing) determining with confidence.—ἔχειν ἑαυτοῖς, that ye have to (for) yourselves[67]) The Dative signifying property, as ch. Hebrews 5:4, to take to himself. So the Latins say, tibi habe. The goods peculiarly our property are described, Luke 16:12 (Luke 12:33).—κρείττονα, a better) viz. heavenly; comp. ch. Hebrews 11:16.—καὶ μένουσαν) exposed to no spoiling.

[66] But the margin of the 2d Ed. has raised the reading δεσμιοῖς, formerly on an equal footing with the other, to the mark β, and hence the Germ. Vers. interprets it, mit den Gebundenen.—E. B.

[67] D reads ἑαυτοῖς; and so Tisch. A reads ἑαυτοὺς: similarly f and Vulg., ‘vos:’ and Origen ὅτι ἔχετε. Rec. Text, without good authority, has ἐν ἑαυτοῖς.—ED.

AD(Δ) corrected Vulg. Memph. and both Syr. Versions read δεσμίοις. Orig. 1, 303b reads δεσμοῖς. Rec. Text adds μου. f adds ‘eorum.’—ED.Verse 34. - For ye had compassion on those who were in bonds, and took joyfully the spoiling of your goods, knowing that ye have for yourselves a better possession, and an abiding one. For τοῖς δεσμίοις, the Receptus has τοῖς δεσμοῖς μου, which the A.V., so as to avoid the impropriety of expressing sympathy with the bonds themselves, renders "me in my bonds." Even apart from manuscript authority, δεσμίοις is evidently to be preferred, both as suiting the verb συνεπαθήσατε and as being more likely to have been altered to the common Pauline expression, δεσμοῖς μου, than vice versa, especially on the supposition of the writer being St. Paul himself. Thus no evidence as to the authorship of the Epistle is hence deducible. The allusion is to persecutions of Christians, under which the Hebrews addressed had been plundered, and had succored others who were prisoners for the faith, as is intimated also in Hebrews 6:10. More than one such persecution might be in the writer's view, including, perhaps, that after the stoning of Stephen (Acts 8:1; Acts 11:19); that instituted by Herod Agrippa, under which James the elder suffered (Acts 12.); that which led to the martyrdom of James the Just (Josephus, 'Ant.,' 20:09. 1) and others. For ye had compassion of me in my bonds (καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε)

Entirely wrong, following T.R. τοῖς δεσμοῖς μου. Rend. "ye had compassion on the prisoners." So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle.

Took joyfully (μετὰ χαρᾶς προσεδέξασθε)

The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philippians 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21.

Spoiling (ἁρπαγὴν)

Only here Matthew 23:25; Luke 11:39. Allied with ἁρπάζειν to snatch away.

Of your goods (τῶν ὑπαρχόντων ὑμῶν)

The verb ὑπάρχεινmeans originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰ ὑπάρχοντα things which are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32.

Knowing in yourselves that ye have, etc. (γινώσκοντες ἔχειν ἑαυτοὺς)

Rend. "knowing that ye yourselves have a better," etc. The A.V. follows T.R. ἐν ἑαυτοῖς. Ye yourselves in contrast with your spoilers.

Substance (ὕπαρξιν)

Only here and Acts 2:45. Occasionally in lxx. Rend. possession.

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