24. And let us consider one another to provoke unto love and to good works:

24. Et consideremus nos mutuo in aemulationem charitatis et bonorum operum;

25. Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

25. Neque deseramus aggregationem nostri, quemadmodum mos est quibusdam; sed exhortemur, idque eo magis, quia videtis approppinquantem diem.

26. For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

26. Voluntarie enim peccantibus nobis post acceptam veritatis notitiam, non amplius relinquitur pro peccatis hostia;

27. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

27. Sed terribilis expectatio judicii, et zelus ignis qui devorabit adversarios.

24. And let us consider one another, etc. I doubt not but that he addresses the Jews especially in this exhortation. It is wellknown how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church.

And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the word paroxusmos, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. [177]

25. Not forsaking the assembling of ourselves together, etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; for episignifies an addition; then episunagoge, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. [178]

We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine:

It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing "good works". For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist.

Having said, "Not forsaking the assembling together," he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us?

As the manner of some is, etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress.

And so much the more, etc. Some think this passage to be of the same import with that of Paul,

"It is time to awake out of sleep, for now is our salvation nearer than when we believed." (Romans 13:11.)

But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd (John 10:16.)

Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldlywise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, (2 Peter 3:8;) so that whenever we think of the eternity of the celestial kingdom no time ought to appear long to us. And further, since Christ, after having completed all things necessary for our salvation, has ascended into heaven, it is but reasonable that we who are continually looking for his second manifestation should regard every day as though it were the last. [179]

26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus

Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, "If we knowingly and willingly renounce the grace which we had obtained." It is now evident how widely apart is this doctrine from the error of Novatus

And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith.

This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb eti, more. But Christ's sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death.

The clause, "after having received the knowledge of the truth," was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. [180]

27. But a certain fearful looking for, etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God's wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun.

He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. (Isaiah 66:24.) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. [181]

Which shall devour the adversaries. It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan.

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Footnotes:

[177] The words literally are, "And let us observe (or take notice of) one another for the instigation of love and of good works;" that is, "Let us notice the state and circumstances of each other for the purpose of stimulating love and acts of kindness and benevolence, its proper fruits." Love is the principle, and good or benevolent works are what it produces. "And let us attentively consider one another in order to the quickening of love and good works." -- Macknight. "Let us moreover attentively regard one another for the sake of exciting to love and good works." -- Stuart. The idea of emulation seems not to be included in the words. The meaning of the exhortation is, to take opportunity which circumstances afforded, to promote love and the exercise of benevolence. As an instance of the want of love, he notices in the next verse their neglect of meeting together for divine worship; and by not meeting together they had no opportunity of doing the good work admonishing and exhorting one another. -- Ed.

[178] Another view is commonly given of the cause of this neglect; it was the dread of persecution, according to Doddridge; and Scott says, that it was either "timidity or lukewarmness." As the Apostle had previously mentioned "love" the probability is that the main cause was coldness and indifference; and the cause of such a neglect is still for the most part the same. -- Ed.

[179] "As ye see drawing nigh the day;" so are the words literally. The day of judgment, say some; the day of Jerusalem's destruction, say other. Doddridge introduces both in his paraphrase; and Scott and Bloomfield regard the day of judgment as intended; but Stuart is in favor of the opinion that the destruction of Jerusalem is what is referred to, and so Hammond and Mede. The word "day" is applied to both. The day of judgment is called "that day," (Jude 6;) and the destruction of Jerusalem is called the Son of man's day, "his day," (Luke 17:24) And both these days must have been well known to the Hebrews to whom Paul was writing. The reference, then, might have been well thus made to either without any addition. But the sentence itself seems to favor the opinion that the day of Jerusalem is intended; "as ye see," he says; which denotes that there were things in the circumstances of the times which clearly betokened the approaching ruin of that city and nation. -- Ed.

[180] See [41]Appendix N 2.

[181] It is puros zolos, "heat of fire;" which means hot or burning fire; the genitive here, as in some other instances, is the main subject. See [42]chapter 3:13, note. The language is still borrowed from the Old Testament: God often destroyed the rebellious among the Israelites with fire -- a symbol of the dreadful punishment of the wicked hereafter. See Leviticus 10:2; Numbers 16:35. The word zolos is properly heat, but is used in a variety of senses; heat of emulation -- "envy," Acts 13:45; -- of wrath -- "indignation" Acts 5:17; -- of concern, good and bad -- "zeal," Romans 10:2, and Philippians 3:6; -- of suspicion as to love -- "jealousy," 2 Corinthians 11:2; -- and of affection -- "love," 2 Corinthians 11:2. It is the context that determines the character of this heat. Here is has evidently its literal meaning, as being connected with fire, only the noun is used for the adjective. -- Ed