Exegetical and Hermeneutical Commentary of Hebrews 10:34
For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
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 , but , “ye sympathised with the prisoners.” The reading of our text was probably introduced from Col 4:18; Php 1:7, &c. In the first persecutions many confessors were thrown into prison (Act 26:10), and from the earliest days Christians were famed for their kindness to their brethren who were thus confined. See too Heb 13:3. The verb occurs only here and in Heb 4:15. St Paul uses “to suffer with” in Rom 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 , the meaning is “recognising that ye have for yourselves,” but if we may accept , the reading of , 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 (Luk 9:25; Luk 21:19), the acquisition of our own souls, as a sufficient present consolation for the loss of earthly goods (Heb 11:26), independently of the illimitable future hope (Mat 6:20; Rom 8:18; 1Pe 1:4-8).
Fuente: The Cambridge Bible for Schools and Colleges
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 Act 24:27, and during this time he was kept in the charge of a centurion, and his friends had free access to him; Act 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 Phi 3:10; compare Rom 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. Ye had compassion of me in my bonds] . Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of , my bonds, , the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them.
Took joyfully the spoiling of your goods] They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us.
Knowing in yourselves] They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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, Act 21:33,37; 22:24,25, at Cesarea, Act 23:1-24:27, at Rome, Act 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, 1Th 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 Mat 5:11,12, and as the apostles did before them, in Act 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 Gods promise, and by Gods work on their own hearts, qualifying and fitting them for it, Rom 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, 1Pe 1:3,4. The sum of which is God in Christ, their exceeding great reward, Gen 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, Mat 6:19,20; 19:28,29; Psa 16:5; 2Co 5:1; 2Th 1:4,5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. ye had compassion on me in mybondsThe oldest manuscripts and versions omit “me,”and read, “Ye both sympathized with those in bonds(answering to the last clause of Heb10:33; compare Heb 13:3;Heb 13:23; Heb 6:10),and accepted (so the Greek is translated in Heb11:35) with joy (Jas 1:2;joy in tribulations, as exercising faith and other graces, Ro5:3; and the pledge of the coming glory, Mt5:12) the plundering of your (own) goods (answering to the firstclause of Heb 10:33).”
in yourselvesTheoldest manuscripts omit “in”: translate, “knowing thatye have for (or ‘to‘) yourselves.”
bettera heavenly (Heb11:16).
enduringnot liable tospoiling.
substancepossession:peculiarly our own, if we will not cast away our birthright.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For ye had compassion of me in my bonds,…. When he was bound at Jerusalem, by the chief captain Lysias, with two chains,
Ac 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, Mt 5:10.
Fuente: John Gill’s Exposition of the Entire Bible
Ye had compassion on (). First aorist active indicative of , old verb to have a feeling with, to sympathize with.
Them that were in bonds ( ). Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Eph 3:1; 2Tim 1:8).
Took joyfully ( ). First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Rom 13:1; Rom 13:3; Rom 15:7.
The spoiling ( ). “The seizing,” “the plundering.” Old word from . See Mt 23:35.
Of your possessions ( ). “Of your belongings.” Genitive of the articular present active neuter plural participle of used as a substantive (cf. genitive) as in Mt 19:21.
That ye yourselves have ( ). Infinitive (present active of ) in indirect discourse after (knowing) with the accusative of general reference (, as to yourselves), though some MSS. omit , some have (dative, for yourselves), and some (in yourselves). The predicate nominative could have been used agreeing with (cf. Ro 1:22).
A better possession ( ). Common word in the same sense as above, in N.T. only here and Ac 2:45. In place of their plundered property they have treasures in heaven (Mt 6:20).
Abiding (). Present active participle of . No oppressors (legal or illegal) can rob them of this (Mt 6:19ff.).
Fuente: Robertson’s Word Pictures in the New Testament
For ye had compassion of me in my bonds [ ] . Entirely wrong, following T. R. toiv desmoiv mou. 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 [ ] . The verb primarily to receive to one’s self, accept, as here. Comp. Luk 14:2; Phi 2:29. Mostly, in N. T. however, to wait for, expect, as Mr 14:43; Luk 2:25, 38; Act 23:21.
Spoiling [] . Only here Mt 23:25; Luk 11:39. Allied with aJrpazein to snatch away.
Of your goods [ ] . The verb uJparceinmeans 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 uJparcei moi ti means there is something to me, I have something. See Act 3:6; Act 4:37; Act 28:7. Hence ta uJparconta things which are to one; possessions, goods. See Mt 19:21; Mt 24:27; Luk 8:3; Act 4:32. 22 2 Knowing in yourselves that ye have, etc. [ ] . Rend. “knowing that ye yourselves have a better,” etc. The A. V. follows T. R. ejn eJautoiv. 223 Ye yourselves in contrast with your spoilers.
Substance [] . Only here and Act 2:45. Occasionally in LXX Rend. possession.
Fuente: Vincent’s Word Studies in the New Testament
1) “For ye had compassion of me in my bonds,” (kai gar tois desmois sunepathesate) “For you all also suffered the bonds (chains) together,” in association with me, you all entered compassionately into my prison experience, sympathized and empathized with me.
2) “And took joyfully,” (meta charas prosedeksasthe) “And accepted joyfully,” as a mark of true discipleship, 2Co 1:3-4. In such a state, and in spite of wicked scorn and persecution God’s children are charged to “rejoice and be exceeding glad,” Mat 5:11-12; Joh 15:11; Joh 16:33; Php_4:4.
3) “The spoiling of your goods,” (kai ten harpagen ton huparchonton humon) “Even the sudden plunder, seizure, or (confiscation) of your possessions; Perhaps this refers to the persecution in which Paul himself entered homes to persecute and destroy people before he was saved, Act 8:3; Act 9:1; Act 9:13-14; Gal 1:13.
4) “Knowing in yourselves that ye have,” (ginosknotes echein heautous) “Knowing yourselves to have, hold, own or possess,” having assurance in salvation and by the indwelling Holy Spirit and testimony of the word of God, Rom 8:14-16; 1Jn 3:14; 1Jn 4:7; 1Jn 4:15; 2Co 5:1.
5) “A better and an enduring substance,” (kreissona huparksin kai menousan) “A better and remaining possession,” even a mansion and new body awaiting, in waiting, Joh 14:1-3; 2Co 5:1; 1Co 2:9. Then what else? A joint heirsetting of the world with Jesus Christ, Rom 8:17-18; Rev 5:9-10.
Fuente: Garner-Howes Baptist Commentary
34. And took joyfully, (194) etc. There is no doubt but as they were men who had feelings, the loss of their goods caused them grief; but yet their sorrow was such as did not prevent the joy of which the Apostle speaks. As poverty is deemed an evil, the plunder of their goods considered in itself touched them with grief; but as they looked higher, they found a cause for joy, which allayed whatever grief they felt. It is indeed thus necessary that our thoughts should be drawn away from the world, by looking at the heavenly recompense; nor do I say any other thing but what all the godly find to be the case by experience. And no doubt we joyfully embrace what we are persuaded will end in our salvation; and this persuasion the children of God doubtless have respecting the conflicts which they undertake for the glory of Christ. Hence carnal feelings never so prevail in overwhelming them with grief, but that with their minds raised up to heaven they emerge into spiritual joy.
And this is proved by what he subjoins, knowing that ye have in heaven a better and an enduring substance. Joyfully then did they endure the plundering of their goods, not because they were glad to find themselves plundered; but as their minds were fixed on the recompense, they easily forgot the grief occasioned by their present calamity. And indeed wherever there is a lively perception of heavenly things, the world with all its allurements is not so relished, that either poverty or shame can overwhelm our minds with grief. If then we wish to bear anything for Christ with patience and resigned minds, let us accustom ourselves to a frequent meditation on that felicity, in comparison with which all the good things of the world are nothing but refuse. Nor are we to pass by these words, “knowing that ye have”; (195) for except one be fully persuaded that the inheritance which God has promised to his children belongs to him, all his knowledge will be cold and useless.
(194) The preceding clause is literally “For ye sympathized with my bonds.” There is a different reading, “For ye sympathized with the prisoners — δεσμίοις. The authority as to MSS. is nearly equal; and there is nothing decisive in the context. A similar phrase is in Heb 4:15. “who cannot sympathize with our infirmities.” Grotius, Hammond and Stuart, are in the text as it is, and also Bishop Jebb, and Bloomfield.
There is here a clear instance of an inverted order as to the subjects previously mentioned which often occur in the Prophets, and in other parts of Scripture. The last subject in the previous verse is here first referred to, and then the first. — Ed.
(195) Calvin leaves out ἐν ἑαυτοῖς, as the Vulg. does. The ἐν is deemed by most spurious, but most retain ἑαυτοῖς, though they do not connect it as in our version, with “knowing,” and render the clause thus, “knowing that you have for yourselves in heaven a better and an enduring substance,” or property or possession. The word for “substance” occurs only here, except in the plural number in Act 2:45. It occurs often in the Sept., and stands for words in Hebrew, which signify substance, wealth, riches, possessions. — Ed
Fuente: Calvin’s Complete Commentary
(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. Heb. 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 Mat. 5:12 (Act. 5:41; 2Co. 12:10), they accepted persecution not with patience and long suffering only, but with joy (Col. 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 (Luk. 9:25), and of those who win their souls by their endurance (Luk. 21:19); so in Heb. 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 Heb. 10:39 renders it almost certain that the former view of the words is correct.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34. Me in my bonds The more authoritative reading is, Ye had compassion on the imprisoned Christians.
Spoiling of your goods Ebrard applies the words to that disinheriting which even now takes place when a Jew becomes a Christian.
Ye have Ye even now have in reversion the better substance.
Enduring Not transient, like the earthly goods and the earthly city.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For you both had compassion on those who were in bonds, and took joyfully the spoiling of your possessions, knowing that you have for yourselves a better possession and an abiding one.’
Indeed they had visited those who had been imprisoned, taking them food and offering encouragement, (prisoners were dependent on food brought in by friends and family), in spite of the danger to themselves, and had joyfully looked on in a state of exaltation while their own possessions were despoiled, for they had known that they looked forward to a better possession and one that would last for ever that nothing could touch. This better possession was ‘eternal life’, the life of Christ now presently enjoyed, which made them citizens of Heaven now, and would guarantee Heaven in the future.
Thus by their behaviour they had revealed something of what it meant to be a genuine Christian. This was why he could not believe that they would now desert Christ. For no genuine Christian who had been willing to face such things in triumph, could surely renege on Christ. These were things that accompanied God’s saving work in the heart (see on Heb 6:9-10), and that nothing could take away. As John said, ‘we know that we have passed from death to life because we love our brothers and sisters in Christ’ (1Jn 3:14).
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:34. For ye had compassion of me, &c. This verse alone, it appears to me, leaves no room to doubt that St. Paul was the author of this epistle. We may observe, that the apostle having mentioned two things, Heb 10:33 to set forth the sufferings of the Hebrews, proceeds in this verse to give a proof of both; but does not proceed in the order wherein he had before placed them. The first clause of Heb 10:34 relates to the latter in Heb 10:33 and in like manner the last clause in Heb 10:34 is a proof of the first in Heb 10:33.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:34 . Confirmatory elucidation of Heb 10:33 , and that in such form that corresponds to the latter half of Heb 10:33 , and to the former half thereof.
] for ye had both compassion (Heb 4:15 ) on the prisoners , in that ye bestowed upon them active sympathy.
. . .] and also accepted (comp. Heb 11:35 ) with joy the plundering of your goods , with joy, or willingly submitted to it. Wrongly Heinrichs, according to whom , here expresses, at the same time, the idea of “exspectare” and of “recipere,” so that we have to translate: “ye looked for it.”
] indication of motive for . . .: knowing that ye have for yourselves (as your true possession) a better property (Act 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. Mat 6:20 ; Luk 12:33 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
Ver. 34. For ye had compassion ] Gr. Ye sympathized. See Trapp on “ Heb 10:33 “
And took joyfully ] The joy of the Lord was their strength, as it was theirs, Act 5:41 , who took it for a grace to be disgraced for Christ.
The spoiling of their goods ] If a heathen could say when he saw a sudden shipwreck of all his wealth, Well, Fortune, I see thou wouldest not have me to be a philosopher; should not we, when called to give up our treasures, say, Well, I see that God would have me to lay up treasure in heaven, that is subject neither to vanity nor violence
Knowing in yourselves ] Not in others, in books, &c., but in your own experience and apprehension, in the workings of your own hearts.
That ye have in heaven ] When we lose anything for God, he seals us a bill of exchange of better things, or a double return. He will recompense our losses, as the king of Poland did his noble servant Zelislaus; having lost his hand in his wars, he sent him a golden hand. These Hebrews had lost their goods, but not their God. Here is the dry rod blossoming.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
34 .] Illustration , in reverse order, of the two particulars mentioned in Heb 10:33 . For ye both (better than ‘also,’ seeing that this sentence is not additional to, but illustrative of the last in both its members) sympathized with (see on , ch. Heb 4:15 ) them who were in bonds (first as to the reading. The mere diplomatic evidence is given in the var. read. Estius appears to be right when he says, “Porro facillimum fuit, Grca mutari unius literul ablatione, ut scriberetur pro , cui lectioni deinde addiderunt pronomen , eo quod Paulus alibi spe vinculorum suorum mentionem faciat.” It is not easy on the other hand to explain how should ever have been substituted for . The idea that requires a person and not a thing as its object, which is supposed by some to have caused the alteration to , is not likely to have influenced a Greek copyist, seeing that it is wholly unfounded in Greek. We have , ch. Heb 4:15 ; . , Isocr. p. 64 B, and are, after all, the state of the captive person. is held to be the original by Grot., Beng., Wetst., Griesb., Scholz, Knapp, Lachm., Tischendorf, and is rejected, out of critical editors, only by Matthi and Rink, who read , and Mill and Nsselt, who omit . Of commentators, the rec. is defended by Wolf, Carpzov, Michaelis, al. A full account is given of all the testimonies each way by Bleek: see also Delitzsch’s note), and ye took ( not only of expectation, but of reception: so in ref., . So Chrys. and Thl. here, ) with joy the plundering of your goods (so reff.: in Luk 8:3 , we have . Bleek quotes from Polyb. iv. 17. 4), knowing that ye have for yourselves ( dat. commodi) a better possession (reff.: a word of St. Luke’s) and abiding ( ; , [cf. Mat 6:20 ]).
Fuente: Henry Alford’s Greek Testament
Hebrews
A BETTER AND AN ENDURING SUBSTANCE
Heb 10:34
THE 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.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
had compassion of = sympathized with. Greek. sumpatheo. See Heb 4:15.
of me, &c. The texts read “of prisoners”. Greek. desmios instead of desmios.
joyfully = with (Greek. meta. App-104.) joy.
spoiling. Greek. harpage. Only here, Mat 23:25 (extortion). Luk 11:39 (ravening).
knowing. Greek. ginosko. App-132.
in. Omit. in heaven. The texts omit.
enduring. Greek. meno. See p. 1511.
substance. Greek. huparxis. See Act 2:46. This verse contains an example of Figure of speech Paregmenon (App-6).
Fuente: Companion Bible Notes, Appendices and Graphics
34.] Illustration, in reverse order, of the two particulars mentioned in Heb 10:33. For ye both (better than also, seeing that this sentence is not additional to, but illustrative of the last in both its members) sympathized with (see on , ch. Heb 4:15) them who were in bonds (first as to the reading. The mere diplomatic evidence is given in the var. read. Estius appears to be right when he says, Porro facillimum fuit, Grca mutari unius literul ablatione, ut scriberetur pro , cui lectioni deinde addiderunt pronomen , eo quod Paulus alibi spe vinculorum suorum mentionem faciat. It is not easy on the other hand to explain how should ever have been substituted for . The idea that requires a person and not a thing as its object, which is supposed by some to have caused the alteration to , is not likely to have influenced a Greek copyist, seeing that it is wholly unfounded in Greek. We have , ch. Heb 4:15; . , Isocr. p. 64 B, and are, after all, the state of the captive person. is held to be the original by Grot., Beng., Wetst., Griesb., Scholz, Knapp, Lachm., Tischendorf, and is rejected, out of critical editors, only by Matthi and Rink, who read , and Mill and Nsselt, who omit . Of commentators, the rec. is defended by Wolf, Carpzov, Michaelis, al. A full account is given of all the testimonies each way by Bleek: see also Delitzschs note), and ye took ( not only of expectation, but of reception: so in ref., . So Chrys. and Thl. here, ) with joy the plundering of your goods (so reff.: in Luk 8:3, we have . Bleek quotes from Polyb. iv. 17. 4), knowing that ye have for yourselves ( dat. commodi) a better possession (reff.: a word of St. Lukes) and abiding ( ; , [cf. Mat 6:20]).
Fuente: The Greek Testament
Heb 10:34. , those in bonds) The persons in bonds are mentioned at ch. Heb 13:3 : and Timothy had been also among them, ibid. Heb 10:23 : wherefore Paul is speaking not of himself, or at least not of himself alone; comp. ch. Heb 6:10. Some, however, have , and moreover ,[66] a reading that arose from the rhythm (Heb 10:33), or from the frequent mention of Pauls bonds in other places.-, of goods) The word , substance, among the Greeks, is the conjugate word.-, ye welcomed, ye took) An elegant Oxymoron, as is seen by comparing the word spoiling or plunder with it.-, knowing) determining with confidence.- , that ye have to (for) yourselves[67]) The Dative signifying property, as ch. Heb 5:4, to take to himself. So the Latins say, tibi habe. The goods peculiarly our property are described, Luk 16:12 (Luk 12:33).-, a better) viz. heavenly; comp. ch. Heb 11:16.- ) exposed to no spoiling.
[66] But the margin of the 2d Ed. has raised the reading , formerly on an equal footing with the other, to the mark , and hence the Germ. Vers. interprets it, mit den Gebundenen.-E. B.
[67] D reads ; and so Tisch. A reads : similarly f and Vulg., vos: and Origen . Rec. Text, without good authority, has .-ED.
AD() corrected Vulg. Memph. and both Syr. Versions read . Orig. 1, 303b reads . Rec. Text adds . f adds eorum.-ED.
Fuente: Gnomon of the New Testament
in my: Act 21:33, Act 28:20, Eph 3:1, Eph 4:1, Eph 6:20, Phi 1:7, 2Ti 1:16, 2Ti 2:9
and took: Mat 5:11, Mat 5:12, Act 5:41, Jam 1:2
in yourselves that ye have: or, that ye have in yourselves, or, for yourselves. Mat 6:19, Mat 6:20, Mat 19:21, Luk 10:42, Luk 12:33, 2Co 5:1, Col 1:5, Col 3:2-4, 1Ti 6:19, 2Ti 4:8, 1Pe 1:4, 1Jo 3:2
Reciprocal: Psa 31:19 – laid up Pro 8:21 – to inherit Ecc 3:6 – and a time to cast Mat 13:44 – for joy Mat 25:36 – I was in Mar 10:21 – treasure Luk 6:29 – and him Joh 16:22 – and your Act 19:19 – and burned Act 20:24 – none Act 21:11 – So shall 2Co 6:10 – sorrowful 2Co 11:23 – in prisons Gal 4:29 – even Phi 3:20 – our Phi 4:11 – I have Phi 4:14 – ye did Col 1:11 – unto 1Th 1:6 – with joy 1Th 2:14 – even Heb 6:9 – beloved Heb 11:36 – bonds Heb 13:3 – them that
Fuente: The Treasury of Scripture Knowledge
Heb 10:34. Paul was a prisoner in chains for the sake of the Gospel, but these disciples manifested sympathy for him and thus invited the darts of the enemies. As a punishment for their manifestation of faith, they were forced to submit to the spoiling (plundering) of their possessions. They did not even fret about such losses because they believed there were better riches awaiting them in Heaven.
Fuente: Combined Bible Commentary
Heb 10:34. For ye had compassion upon those who were in bonds, and ye also took joyfully the spoiling (the plundering) of your goods, knowing that ye have yourselvesor for yourselvesthe alternate reading (in yourselves) is certainly wrong, and in heaven is probably wrong, though it makes a good sense, and is implied in the shorter reading a better and an abiding substance (possession. Compare Act 4:32; Luk 12:15, where a form of the same word is used).
Fuente: A Popular Commentary on the New Testament
The first words of this verse, Ye had compassion on me in my bonds, prove St. Paul to be the author of this epistle; for who else could there be, whose bonds for the gospel were so known, and so famous among the believing Jews?
His bonds were first at Jerusalem, afterwards at Rome, the two capital cities of the Jews and Gentiles. And St. Paul declares here what a tender sympathy and fellow feeling with him in his suffering they did express: ye had compassion on me in my bonds, that is, ye owned me in my sufferings, ye sympathized with me under my sufferings, ye administered to my succour and relief when burthened with my sufferings.
Observe next, he reminds them of their deportment under their own sufferings; Ye took joyfully by the spoilers, than it was by the spoiled.
Learn, It is the peculiar glory and excellency of the gospel, that is gives insuperable joy unto the Christian’s mind, under the greatest outword sufferings: They endured joyfully the spoiling of their goods.
Observe lastly, THe reason of this their Christian patience under sufferings; they had a substance; they had a substance in heaven; and they had a better substance in heaven that they lost upon earth; and they knew they had it, knowing in yourselves that ye have in heaven a better and more enduring substance.
Learn hence, That faith by giving and incomparable preference to the things of heaven, above all perishing things on earth, affords abundant joy and full satisfaction in the loss of them all, upon the account of an assured interest in better things.
Fuente: Expository Notes with Practical Observations on the New Testament
34. For truly you suffered along with the prisoners and received with joy the confiscation of your goods, knowing that you have a better and an abiding possession. Not only did the Jews turn on the poor Nazarenes a most implacable persecution into bonds, imprisonment and martyrdom, but they drove them from their homes, confiscating their property because of their religion. Here we see how they shouted over their persecutors when they drove them away from their homes, because their spiritual eyes were on their heavenly home, which will never grow old, he sold, nor burned down.
Fuente: William Godbey’s Commentary on the New Testament
Verse 34
In my bonds. This expression, and the passage with which it stands in connection, (Hebrews 10:32-34,) shows that this Epistle was addressed to a church, or to a class of Christians, which had, at a former period, experienced persecution; and it seems to imply that Paul was imprisoned among them. Both these were true of the churches in Judea. They were persecuted in the time of Stephen, and Paul was imprisoned both at Jerusalem and at Csarea, before he went to Rome.
Fuente: Abbott’s Illustrated New Testament
10:34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring {r} substance.
(r) Goods and riches.