Exegetical and Hermeneutical Commentary of Hebrews 10:37
For yet, a little while, and he that shall come will come, and will not tarry.
37. yet a little while ] The original has a very emphatic phrase ( ) to imply the nearness of Christ’s return, “yet but a very very little while.” The phrase occurs in the LXX. in Isa 26:20. The quotations in this and the next verse are adapted from Hab 2:3-4. In the original it is “the vision” which will not tarry, but the writer quotes from the LXX., only inserting the definite article before , and applying it to the Messiah. “The coming one” was a Messianic title (Mat 11:3; Luk 7:19; comp. Dan 7:13, &c). In Mat 24:34 our Lord has said, “ This generation shall not pass till all these things be fulfilled;” and by the time that this Epistle was written few still survived of the generation which had seen our Lord. Hence, Christians felt sure that Christ’s coming was very near, though it is probable that they did not realise that it would consist in the close of the Old Dispensation, and not as yet in the End of the World.
Fuente: The Cambridge Bible for Schools and Colleges
For yet a little while – There seems to be an allusion here to what the Saviour himself said, A little while, and ye shall not see me; and again, a little while and ye shall see me; Joh 16:16. Or more probably it may be to Hab 2:3. For the vision is yet for an appointed time, but at the end it shall speak, and not he: though it tarry, wait for it; because it will surely come, it will not tarry. The idea which the apostle means to convey evidently is, that the time of their deliverance from their trials was not far remote.
And he that shall come will come – The reference here is, doubtless, to the Messiah. But what coming of his is referred to here, is more uncertain. Most probably the idea is, that the Messiah who was coming to destroy Jerusalem, and to overthrow the Jewish power Matt. 24, would soon do this. In this way he would put a period to their persecutions and trials, as the power of the Jewish people to afflict them would be at an end. A similar idea occurs in Luk 21:28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh; see the notes on that passage. The Christians in Palestine were oppressed, reviled, and persecuted by the Jews. The destruction of the city and the temple would put an end to that power, and would be in fact the time of deliverance for those who had been persecuted. In the passage before us, Paul intimates that that period was not far distant. Perhaps there were already signs of his coming, or indications that he was about to appear, and he therefore urges them patiently to persevere in their fidelity to him during the little time of trial that remained. The same encouragement and consolation may be employed still. To all the afflicted it may be said that he that shall come will come soon. The time of affiction is not long. Soon the Redeemer will appear to deliver his afflicted people from all their sorrow; to remove them from a world of pain and tears; and to raise their bodies from the dust, and to receive them to mansions where trials are forever unknown; Joh 14:3 note; 1 Thes. 4:13-18 notes.
Fuente: Albert Barnes’ Notes on the Bible
Heb 10:37
Yet a little while, and He that shall come will come
Yet a little while:
He who has a house ready furnished does not mind the dismantling of his lodging.
True, it is not pleasant to have the furniture of even our lodging disturbed and broken, to have the things in it scattered and pulled to pieces; for even a lodging becomes dear when we are used to it, every corner an old acquaintance and almost an old friend: every part of it brings some thoughts, habits, and employments to remembrance. We do not leave it without pain, nor are we driven from it without some natural sorrow. But if we have a house ready when the lodging is gone, our sorrow is less, our regret slighter, for it is not our all: we are not left houseless. The Hebrews were in trouble: persecution had fallen upon them. Therefore, when the heathen were let loose upon them, and the malice that was not allowed to take their lives was allowed to spoil their goods, they took it joyfully, remembering that they had in heaven a better and an enduring substance, that, though men destroyed the lodging and its furniture, they could not reach or touch the home. They had thus done the will of God, not only by active obedience, but by patient submission. However, the promise on which their hopes were fixed, even the hope of eternal life, was still at a distance. They must wait on till it should be fulfilled. To be able thus to wait they needed patience; and to exercise that patience St. Paul wrote our text: Yet a little while, and He that shall come will come, and will not tarry. A little while! says the unbeliever, as he hears it–a little while! are one thousand eight hundred years a little while? Such are the thoughts of the sceptic. If we were to weigh time in mans puny scales, it would not be a little while. To us worms, creeping along the earth for a small space, for our few years, it is not a little while. But He who spoke these words, I come quickly, is the same to whom a thousand years are but as a day, the same that inhabiteth eternity. To Him years are as seconds on the stop-watch, and centuries roll round as swiftly as the hands on the dial. The humble Christian does not understand this, but he believes it; for it is the word of Him whom he has found to be the truth of God. And those words, Yet a little while, are a fruitful source of comfort to his soul. Come with me to the death-bed of a Christian missionary, and see what those words do there. Morning is just beginning to break over the eastern hills. The missionarys wife has been watching all night by the bedside of her fever-stricken husband. In an hour or two she will be a widow and desolate. Yet a little while. He knows that he is leaving her: he knows that he shall soon cease to behold that face on which for so many years he has never looked but in love, and which has never looked but in love upon his own. Yet a few more years or months and her work also will be done; and she also shall be where he is, and the loving fellow servants shall meet never to part again in their Fathers home. Come with me, yet not to foreign lands, but to our own, and not to a distant part, but near at hand. Come to the abode of poverty; poverty brought on by no crime–poverty which Gods visitations have brought on. Yet a little while. It will soon be over: I shall soon have done with this little room, this scanty furniture, these poor garments: I shall soon want not even the little food I now want for my mortal body. Yet a little while, and He who for my sake became poor will make me eternally rich through His poverty. Yes, we might run through the whole range of Christian faith: we might look into Christians of every rank of life, from the peer that wears a coronet down to the aged widow driven at last even from her little room into the shelter of a workhouse: we might ask the princely Christian merchant at his desk, the Christian tradesman at his counter, the Christian soldier at his post, the Christian mechanic at his work, yea, the Christian pauper (for such I have met) breaking stones by the roadside of the country, or picking oakum in the town, and they would all tell us, if we asked them, to what they are looking, and what assurance cheers them in their way, and they would all say, Yet a little while. But do these words bring comfort to any but the Christian? Ask the wealthy worldling with his splendid mansion, its costly furniture, its comforts and its luxuries. Oh no; it is his misery to think that all these are only for a little while–that he must leave them all so soon; and it would mar everything if on his splendid furniture, his majestic trees, his noble mansion, were written in clear, plain characters, a little while. Ask the bright girl, who is only a creature of this world, full of life and spirits, bounding with joy and health, enjoying with keen relish all the enjoyments of the world, the excitement of the dance; would that bright child of fashion, that joyous and excited creature of amusement, desire to have written on her wardrobe, on her novels, and to meet her wherever she goes–a little while? Happy Christian! for thou dost believe what thy God has said. Thou does not believe that this life is all of life, nor this world all: thou dost believe that this is Gods school, and above is Gods home, and that thou art now under tutors, and that now afflictions are thy teachers, troubles thy discipline, temptations the searching tests of thy truth, thy purity, thy integrity, thy love to God, thy sense of sin; that this is all meant to make thee fit for thy Fathers house, to form thy Saviours likeness in thy soul; and, believing this, thou dost rejoice to think, that yet a little while, and when the fires have melted thee and taken off thy dross, thou wilt not be sorry that the heat is over–when trial is done, thou wilt not be sorry to receive the crown of righteousness. (W. W. Champneys, M. A.)
Faith during delay
I. THE DELAY OF THE ACCOMPLISHMENT OF PROMISES IS A GREAT EXERCISE OF FAITH AND PATIENCE.
II. IT IS ESSENTIAL UNTO FAITH TO BE ACTED ON THE PROMISED COMING OF CHRIST TO ALL THAT LOOK FOR HIS APPEARANCE.
III. THERE IS A PROMISE OF THE COMING OF CHRIST SUITED UNTO THE STATE AND CONDITION OF THE CHURCH IN ALL AGES.
IV. THE APPARENT DELAY OF THE ACCOMPLISHMENT OF ANY OF THESE PROMISES REQUIRES AN EXERCISE OF THE FAITH AND PATIENCE OF THE SAINTS.
V. EVERY SUCH COMING OF CHRIST HATH ITS APPOINTED SEASON BEYOND WHICH IT SHALL NOT TARRY.
VI. THIS DIVINE DISPOSITION OF THINGS GIVES A NECESSITY UNTO THE CONTINUAL EXERCISE OF FAITH, PRAYER, AND PATIENCE, ABOUT THE COMING OF CHRIST.
VII. Although we may not know the especial dispensations and moments of time that are passing over us, yet ALL BELIEVERS MAY KNOW THE STATE
IN GENERAL OF THE CHURCH UNDER WHICH THEY ARE, AND WHAT COMING OF CHRIST THEY ARE TO LOOK FOR AND EXPECT.
VIII. FAITH IN ANY CHURCH SATISFIES THE SOULS OF MEN WITH WHAT IS THE GOOD AND DELIVERANCE OF THAT STATE; ALTHOUGH A MAN DO KNOW OR IS PERSUADED THAT PERSONALLY HE SHALL NOT SEE IT HIMSELF, NOR ENJOY IT. The faith of this kind is for the Church, and not for mens individual persons.
IX. UNDER DESPONDENCIES AS TO PECULIAR APPEARANCES OR COMINGS OF CHRIST, IT IS THE DUTY OF BELIEVERS TO FIX AND EXERCISE THEIR FAITH ON HIS ILLUSTRIOUS APPEARANCE AT THE LAST DAY.
X. EVERY PARTICULAR COMING OF CHRIST, IN A WAY SUITED UNTO THE PRESENT DELIVERANCE OF THE CHURCH, IS AN INFALLIBLE PLEDGE OF HIS COMING AT THE LAST UNTO JUDGMENT.
XI. EVERY PROMISED COMING OF CHRIST IS CERTAIN, AND SHALL NOT BE DELAYED BEYOND ITS APPOINTED SEASON, WHEN NO DIFFICULTIES SHALL BE ABLE TO STAND BEFORE IT. (John Owen, D. D.)
The appointed time
As the herbs and flowers which sleep all winter in their roots underground, when the time of spring approacheth presently start forth of their beds, where they had lain so long unperceived, thus will the promise in its season do. He delays who passeth the time appointed; but he only stays that waits for the appointed time and then comes. Every promise is dated, but with a mysterious character; and for want of skill in Gods chronology we are prone to think that God forgets us, when indeed we forget ourselves in being so bold to set God a time of our own, and in being angry that He comes not just then to us. (W. Gurnall.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 37. For yet a little while] For yet a very little time. In a very short space of time the Messiah will come, and execute judgment upon your rebellious country. This is determined, because they have filled up the measure of their iniquity, and their destruction slumbereth not. The apostle seems to refer to Hab 2:3; Hab 2:4, and accommodates the words to his own purpose.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The reason of their retaining their confidence to the end, is the shortness of his coming, who will reward them for it, proved out of Gods promise written to and for the church, by Habakkuk, Hab 2:3. A truth sufficiently known to these Hebrews, as brought them by their own prophet; and though spoken for the comfort of the captives in Babylon then, yet it is extended to the suffering church in all ages, and so to these Hebrews, and to us also, upon whom the ends of the world are come, 1Co 10:11. And though the prophet speaks it of a vision of grace, in promise to be despatched, yet the Septuagint refers it to a person; and in this the apostle follows them, because the promise cannot be made good without the coming of its Author to fulfil it.
For yet a little while; in which promise there is the celerity or speed of it; as little, little as it may be, as is fit for Christ and them. How little is this time! A very short moment, as he speaks himself, Rev 22:7,12,20.
And he that shall come will come; he that hath promised to come and save you, and reckon with your persecutors, he will certainly come, he and his promise together, will despatch and put an end to the suffering of his, and put on their crowns. Metonymically, his coming is his saving, full refreshing, and rewarding his believing and patient sufferers.
And will not tarry; he will not spin out time to delay deliverance, beyond the set point; he will not come behind the last moment, the hour fixed and appointed, which is pitched in infinite wisdom and goodness, for the best comfort of Christs suffering members, Isa 46:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
37, 38. Encouragement to patientendurance by consideration of the shortness of the time till Christshall come, and God’s rejection of him that draws back, taken fromHab 2:3; Hab 2:4.
a little while (Joh16:16).
he that shall comeliterally,”the Comer.” In Habakkuk, it is the vision that issaid to be about to come. Christ, being the grand and ultimatesubject of all prophetical vision, is here made by Paul, underinspiration, the subject of the Spirit’s prophecy by Habakkuk, in itsfinal and exhaustive fulfilment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For yet a little while, and he that shall come will come,…. That the person spoken of is the Lord Jesus Christ, is evident from the prophecy in Hab 2:3 here referred to, and from the character of him that is to come, Mt 11:3 and from parallel places, Jas 5:7 and this is to be understood, not of his coming in the flesh, for he was come in the flesh already; though Habakkuk indeed refers to his first coming, yet not to that only, but including his second coming also; but of his coming in his kingdom and power to destroy Jerusalem, and take vengeance on the Jews, for their rejection of him: the kingdom of Christ was at hand, when he began to preach; upon his ascension to heaven, it began to appear more visible; but still the temple was standing, and that worship continued, which stood in the way of the glory of his kingdom; during which time the saints suffered much: but in a little while from the writing of this epistle, he, who was to come, did come, even within about ten years after this, and showed his power and his glory, in delivering his people, and destroying his enemies; see
Mt 16:28. It may be applied to his coming to help his people in time of need; the afflictions of the saints are many; they are all for an appointed time, and but for a while; and Christ has promised to come, and visit them; and which he does often, and speedily, and seasonably: it may also be accommodated to Christ coming to take his people to himself by death; Christ may be said to come in this sense, and he will certainly come; and this will be in a little while; man is but of few days; death is certain, and should be patiently expected: and it may likewise be suitably improved, with respect to Christ’s coming to judgment; that he will come is certain, from prophecies, particularly from the prophecy of Enoch, from his own words, from the testimony of angels, from the institution of the Lord’s supper, till he comes, and from the general expectation of the saints; and this coming of his is desirable, because it will be the marriage of the Lamb, and the redemption of the saints, and because of the grace and glory that will be brought unto them, and because they shall then be for ever with him; and this will be quickly, in a little time, in comparison of the time that went before his first coming, and of the eternity that will follow after this; and though it may seem long, yet with God it is but a little while, with whom a thousand years are as one day; and however, since it is certain that he will come,
and will not tarry, beyond the appointed time, patience should be exercised.
Fuente: John Gill’s Exposition of the Entire Bible
A very little while ( ). From Isa 26:20 as an introduction to the quotation from Hab 2:3f.
He that cometh ( ). The article is added to in Hab 2:3 and is given here a Messianic application.
Fuente: Robertson’s Word Pictures in the New Testament
A little while [ ] . Strictly, a very little while. The phrase N. T. o. It is not part of the quotation, but is taken from Isa 26:20, the only instance. See Aristoph. Wasps, 213.
He that shall come will come [ ] . Rend. “he that cometh will come.” In the Hebrew (Hab 2:3) the subject of the sentence is the vision of the extermination of the Chaldees. “The vision – will surely come.” As rendered in the LXX, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ejrcomenov. Comp. Mt 11:3; Mt 21:9; Joh 11:27. Similarly he refers hxei shall come to the final coming of Messiah to judge the world.
Fuente: Vincent’s Word Studies in the New Testament
1) “For yet a little while,” (eti gar mikron hoson) “For yet a very little while,” Therefore be not weary, faint, or don’t quit doing the will of God, whatever the opposition because the coming of the Lord is but so little while away, in comparison with eternity, 2Pe 3:9; 2Pe 3:3-14; Hab 2:3.
2) “And he that shall come will come,” (ho erchomenos heksei) “And the one coming will come of his own accord,” as he promised, and as angels promised, Joh 14:3; Act 1:8-11; Jas 5:7-8.
3) “And will not tarry,” (kai ou chronisei) “And will not delay,” when the fit time of events and prophetic matters are perfectly fulfilled to that point in time, Mat 24:1-3; Mat 24:24; 2Th 2:1-3; Rev 22:7; Rev 22:12; Rev 22:20.
Fuente: Garner-Howes Baptist Commentary
37. For yet a little while, or, for yet a very little time, etc. That it may not be grievous to us to endure, he reminds us that the time will not be long. There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the Apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness.
And in order that this consolation might have more assurance and authority, he adduces the testimony of the Prophet Habakkuk. (Hab 2:4.) But as he follows the Greek version, he departs somewhat from the words of the Prophet. I will first briefly explain what the Prophet says, and then we shall compare it with what the Apostle relates here.
When the Prophet had spoken of the dreadful overthrow of his own nation, being terrified by his prophecy, he had nothing to do but to quit as it were the world, and to betake himself to his watchtower; and his watchtower was the Word of God, by which he was raised as it were into heaven. Being thus placed in this station, he was bidden to write a new prophecy, which brought to the godly the hope of salvation. Yet as men are naturally unreasonable, and are so hasty in their wishes that they always think God tardy, whatever haste he may make, he told them that the promise would come without delay; at the same time he added, “If it tarries, wait for it.” By which he meant, that what God promises will never come so soon, but that it seems to us to tarry, according to an old proverb, “Even speed is delay to desire.” Then follow these words, “Behold, his soul that is lifted up is not upright in him; but the just shall live by his faith.” By these words he intimates that the ungodly, however they may be fortified by defenses, should not be able to stand, for there is no life of security but by faith. Let the unbelieving then fortify themselves as they please, they can find nothing in the whole world but what is fading, so that they must ever be subject to trembling; but their faith will never disappoint the godly, because it rests on God. This is the meaning of the Prophet.
Now the Apostle applies to God what Habakkuk said of the promise; but as God by fulfilling his promises in a manner shows what he is, as to the subject itself there is not much difference; nay, the Lord comes whenever he puts forth his hand to help us. The Apostle follows the Prophet in saying, That it would be shortly; because God defers not his help longer than it is expedient; for he does not by delaying time deceive us as men are wont to do; but he knows his own time which he suffers not to pass by without coming to our aid at the moment required. Now he says, He that cometh will come, and will not tarry. Here are two clauses: by the first we are taught that God will come to our aid, for he has promised; and by the second, that he will do so in due time, not later than he ought. (197)
(197) It is evident from the manner in which the quotation is made, that the Apostle meant only to adapt to his own purpose the passage in Habakkuk; he does not quote it in the order in which it is found there, nor literally from the Hebrew, nor wholly so from the Sept. What is said in Habakkuk of the vision, he applies here to the Lord. Surely, such a use of a passage is legitimate.
The coming of Christ mentioned here, according to Mede, was his coming to destroy Jerusalem, and to put an end to the Jewish polity. If “the approaching day,” in Heb 10:25, be considered to be that event then the same event is most probably referred to here. Besides, he speaks here of the enmity of the unbelieving Jews; and as our Savior represented the destruction of Jerusalem as a blessing to his people, it becomes still more probable that Christ’s coming to destroy that nation is intended. — Ed.
Fuente: Calvin’s Complete Commentary
(37) The connection is this: Ye have need of endurance for the end is not yet (Mat. 24:6); ye shall receive the promise, for the Lord shall surely come, and that soon.
A little while.Rather, a very little while. The expression is remarkable and unusual; it is evidently taken from Isa. 26:20Come my people . . . hide thyself for a little moment until the indignation be overpast. The subject of this passage, from which the one expressive phrase is taken, is the coming of Jehovah to punish the inhabitants of the earth for their iniquity; in a little moment shall the indignation consume His foes, then will He give deliverance to His people. Even this passing reference would serve to call up before the mind of the Hebrew readers the solemn associations of the prophecythe promised salvation, the awful judgment.
And he that shall come will come.Rather, He that cometh will come and will not tarry. In this and the next verse the writer of the Epistle takes up a passage, Hab. 2:3-4, which occupies a very important place in the writings of St. Paul (Rom. 1:17; Gal. 3:11), and, as we have already seen (Note on Heb. 6:1), in the later Jewish teaching. St. Pauls citations are limited to a few words of Heb. 10:4, But the just shall live by faith; here are quoted the whole of the fourth verse and part of the third. Perhaps it is too much to say that they are quoted, they are rather applied, for, as will be seen, the order of the clauses (see next verse) is changed, and some alterations are made in the language. It is important in this Epistle to discriminate between the instances of direct quotation from the Scripture, where the word of God is appealed to as furnishing proof, and those in which passages of the Old Testament are explained and applied (see the Note on Heb. 10:5). The words before us nearly agree with the LXX., If he delay, wait for him, because coming he will come, and will not tarry. The subject of the sentence there is not clear; probably the translator believed that the Lord spoke thus of His own coming, or the coming of the future Deliverer. In the Hebrew all relates to the vision, it will surely come, it will not tarry. The only difference between the LXX. and the words as they stand here consists in the substitution of He that cometh for coming. Now the reference to the Deliverer and Judge is made plain. No designation of the Messiah, perhaps, was more familiar than He that cometh (Mat. 11:3, et al.); but in is here employed with a new referenceto the second advent in place of the first. The departure from the sense of the Hebrew is not as great as may at first appear. When the prophet says The vision . . . shall surely come, it is of that which the vision revealed that he speaks, i.e., of the fall of the Chaldeans; but the salvation of Israel from present danger is throughout the prophets the symbol of the great deliverance (comp. Heb. 12:26 and Hag. 2:6). With this verse comp. Heb. 10:25; also Php. 4:5; Jas. 5:8; 1Pe. 4:7; Rev. 1:3; Rev. 22:20, et al.; and, in regard to the application of the prophecy, Heb. 10:27-28; Heb. 10:30.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
37. For Illustrating his meaning by free quotations of Hab 2:3-4, mostly according to the Septuagint. The prophet is in vision auspicating the coming of destruction upon the Chaldean, as our author is anticipating the coming of the Roman for the destruction of Jerusalem.
Will not tarry Though now seeming to delay.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ For yet a very little while, He who comes will come, and will not tarry.’
For it is to that future hope that they must look. There is now not long to go (speaking from Heaven’s point of view). ‘For yet a little while.’ (mikron oson oson means ‘little, how much, how much’, or ‘a little, a short distance’). These words are taken from Isa 26:20 LXX where the context is of anguish and suffering, and of final resurrection and God’s judgment on His enemies. So let them take heart. His time is coming.
‘He who comes will come, and will not tarry.’ Taken from Hab 2:3 LXX with the article added to erchomenos to make it personal to Christ, so indicating ‘the coming one’, and another slight change to the final verb. MT has, ‘because it (the time of deliverance) will surely come, it will not delay’. The writer is adapting it to the present circumstances, not quoting it as Scripture, but indicating a Scriptural theme. Not only is deliverance coming, but the Deliverer Himself.
So in a little while He Who is coming will come (Heb 9:28) and will delay no longer. Then all will have been worthwhile and they will receive their recompense of reward. It was only later that Peter was to remind Christians that with God a ‘little while’ could be a thousand years or more (2Pe 3:8-10).
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:37. For yet a little while, Some would render the Greek, which is emphatical,a little, a very little time, . It has been observed that ‘ , the Comer, is a title given to the Messiah. See Mat 11:3 and Hab 2:3; Hab 2:20. The Hebrews were to wait with patience and perseverance, that they might receive the promise of an eternal inheritance. They were to hold out for some time, be it more or less; and he that is to come, will come, and will not delay his coming beyond the time appointed. See Heb 10:25.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:37-38 . Ground of encouragement to the , of which the readers stood in need, expressed with a free application of the words of Hab 2:3-4 , according to the LXX. Continuance is necessary for the readers, and that continuance, indeed, only for a short time, since the return of Christ is to be looked for within a very short space of time, and then to those who have persevered in the faith everlasting life will be the portion conferred; the apostates, on the other hand, shall be overtaken by destruction.
The words are not a constituent part of the citation, but proceed from the author himself.
] is found Isa 26:20 , and signifies literally: a little, how much, how much! i.e. a very, very little, or a very short time . (Joh 14:19 ; Joh 16:16 ff.) is nominative , not accusative to the question when , as is supposed by Bleek (but only in his larger Comm. ; otherwise in his later Vorlesungen , p. 417), Bisping, Alford, and Hofmann, as also Meyer on Joh 13:33 , and nothing more than is to be supplemented to the same (see Winer, Gramm. , 7 Aufl. p. 544). The reduplication of the , however, serves for the significant strengthening of the notion. To be compared Aristoph. Vesp . 213: ; Arrian, Indic . xxix. 15: . See Hermann, ad Viger . 726.
] and then He that cometh will come, and will not delay .
LXX. l.c. Heb 10:3 : , , . In the sense of the prophet, the discourse is of the certain fulfilment of the prophecy regarding the overthrow of the Chaldees. The LXX., however, wrongly translated the words, and as the looked upon either God or the Messiah , of whom also the later Jewish theologians interpreted the passage (see Wetstein ad loc .). Of the Messiah the author of the Epistle to the Hebrews also understands the expression, and therefore adds the article to . In like manner appears, Mat 11:3 , Luk 7:19 , as a current appellation of the Messiah (based upon Dan 7:13 ; Zec 9:9 ; Mal 3:1 ; Psa 40:8 [7], Psa 118:26 ). Only in the instances mentioned the first appearing of the Messiah upon earth is intended, whereas in our passage (as also very frequently by elsewhere in the N. T., e.g. 1Co 11:26 ; Act 1:11 ; Mat 16:27-28 ; Joh 21:22-23 ) the return of Christ , as of the Messiah crucified upon earth and exalted to heaven, for the consummation of the kingdom of God, is that which is referred to. Arbitrarily Carpzov, Heinrichs, Bloomfield, Ebrard, and others: a coming for the destruction of Jerusalem , is here to be thought of.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
37 For yet a little while, and he that shall come will come, and will not tarry.
Ver. 37. For yet a little while ] Tantillum, tantillum, adhuc pusillum. A little, little, little while, , . God’s help seems long, because we are short. Were we but ripe, he is full ready. Hence this ingemination, “he that shall come, will come,” &c., q.d. he will, he will, his mind is always upon it, he is still a coming to deliver. With this sweet promise Rev. Mr Whatley comforted himself a little before his death. And Bishop Jewel, persuading many to patience, oft said, haec non durabunt aetatem, this is but for awhile. (Mr Leigh’s Annotat.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
37 38 .] Encouragement to this endurance, by the fact of the time being short, and at the same time further proof of the necessity of it by God’s renunciation of him that draws back: all from the same prophecy of Habakkuk.
Fuente: Henry Alford’s Greek Testament
37 .] For yet a little little while (this expression is not in Habakkuk, but is found in ref. Isa., , , to which the Writer probably alludes. is the accus. neut.: some (Ln., Del.) say, an independent nominative, referring to Joh 14:19 ; Joh 16:16 ; but neither of those places determines the case. is often joined to adjectives and nouns, &c., which denote size, to give a certain definiteness to the idea: so , Lucian Hermot. 60; , ib. p. 62: and among other places in Wetst. and Loesner, we have the repeated in ref.: in Arrian, Indic. 29, : cf. Hermann on Viger, p. 726: Winer, 36. 3, note. It gives the sense of very small, “aliquantillum” as Hermann expresses it: , Thl.), He that is coming (the solemn prophetical , ‘He that is to come:’ see reff. There is no art. in the LXX, and refers to the vision, or as and in the masc. after , both are naturally referred to some one indicated by the ; and , “coming it will come,” is paraphrased into , ‘He that is coming shall come.’ So Bengel: “Apostolus, articulo addito, verba prophet eleganter flectit ad Christum”) shall come, and shall not tarry .
Fuente: Henry Alford’s Greek Testament
a little while. Greek. mikron hoson hoson = a very, very little while. See Isa 26:20 (Septuagint)
He That shall come = the Coming One. Compare Dan 7:13, Dan 7:14. Mat 11:3. Luk 7:19.
tarry. Greek. chronizo. Only here and Mat 24:48; Mat 25:5. Luk 1:21; Luk 12:45.
Fuente: Companion Bible Notes, Appendices and Graphics
37-38.] Encouragement to this endurance, by the fact of the time being short, and at the same time further proof of the necessity of it by Gods renunciation of him that draws back: all from the same prophecy of Habakkuk.
Fuente: The Greek Testament
Heb 10:37. ) yet a little while. So LXX., Isa 26:20. The word , with the addition of , takes the diminutive, but at the same time the indefinite form, and therefore accords very well with this passage: see Gen 27:30 : , , was only just gone out.- , He that cometh) The apostle, by the addition of the article, elegantly turns the words of the prophet to Christ.-) will come.
Fuente: Gnomon of the New Testament
, , . , . , . [10]
[10] VARIOUS READING. Lachmann and Tischendorf read ED.
Heb 10:37-39. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
The substance of the apostolical exhortation) as hath been often observed, is the constancy of the Hebrews in their profession, against persecutions and temptations. Unto this end he commends unto them the necessary use of confidence and patience, as those graces which would carry them through their difficulties and support them under them. But these graces are not the root whereon constancy and perseverance do grow; they are all branches of it. They do not give strength unto the soul to do and suffer according to the mind of God; but they are the way whereby it doth exercise its strength, which it hath from another grace. It is faith from whence alone all these things do spring. This the apostle knowing, he reserves the declaration of its nature, efficacy, and power, unto the close of his argument. And such an enarration of the nature and efficacy of it he intends as will certainly effect the great work of carrying them through their difficulties, even all that they may be called unto, because it hath done the same in all true believers from the foundation of the world. Wherefore, as is usual with him, in these verses he makes a transition unto the consideration of faith itself, whereinto he resolves the whole exhortation unto constancy in profession.
And there are three things in these three verses:
1. A proposal of the object of faith; which is the coming of Christ, with the circumstances of it, Heb 10:37.
2. The necessity and efficacy of faith on that proposal, with the certain ruin of them that are strangers unto it, confirmed by prophetical testimony, Heb 10:38.
3. The judgment of the apostle concerning these Hebrews, as unto their faith, and the sincerity of it; from whence he proceeds to declare its nature, and confirm its efficacy, Heb 10:39.
Heb 10:37. For yet a little while, and he that shall come will come, and will not tarry.
It might arise in the minds of these Hebrews, weakening and discouraging them from a compliance with this exhortation of the apostle, that it was a long time that they were to be exposed unto and exercised with these troubles, so as that they might justly fear that they should be worn out by them. And indeed there is nothing doth more press upon and try the minds of men in their sufferings, than that they can see no issue out of them; for we are all naturally inclined to desire some rest and peace, if it may stand with the will of God, whilst we are in this world. To encourage them against the influence of this temptation, the apostle accommodates a testimony out of the prophet Habakkuk, which leads him directly unto the consideration of the power and efficacy of faith, which he had designed: Heb 2:3-4, For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; for it will surely come, it will not tarry. Behold, his soul which is lifted up, is not upright in him: but the just shall live by his faith. He speaks of a vision; that is, a prophetical vision of good things which God would effect in due time. And there is the same reason in genera] of all the promises of God: wherefore what is spoken of one, namely, of the deliverance of the people, may be accommodated unto another, namely, the coming of Christ, whereby that deliverance is to be wrought. There is in the prophet a supposition that it seems to be delayed, and the accomplishment of it to be retarded. Though it tarry, saith he; that is, seem to you so to do.For believers are apt to think long under their sufferings of the seeming delays of the accomplishment of Gods promises, and long for the time of it; as wicked men and scoffers harden themselves in their sins and impieties on the same account with respect to Gods threatenings, 2Pe 3:1-4. But saith he, It will not tarry; that is, although it seem to you so to do, and you are dejected thereon about it, yet there is an appointed time for it, and that in itself no long time, beyond which it shall not be deferred one moment, Isa 60:22; 2 Peter 3. This whole sense the apostle compriseth in this verse, though he doth not peculiarly render the words of the prophet.
1. He respects in this verse the season of the accomplishment of what he now proposeth unto them. And there are three things therein:
(1.) An acknowledgment that it is not immediately to be looked for. ,For it is a thing yet to be waited for, Yet there remains some time for its accomplishment.And this is that which renders their confidence and patience in sufferings so necessary, as he had before observed.
Obs. 1. The delay of the accomplishment of promises is a great exercise of faith and patience; whence are all the exhortations not to faint in our minds, nor to be weary.
(2.) There is a limitation of the time for the accomplishment of what seems so to be delayed; it is , a little space. Though it seem to tarry, wait for it; it will come, and that ere long,or after a short space of time.
(3.) A further declaration of the nature of this season in these words, , quantum quantum, or quantillum quantillum. The reduplication of the word may yield a double sense:
[1.] A limitation of the time; a very little,a short space, not to be feared or reckoned on.
[2.] On the other side, a supposition of some duration; how long soever it be, yet it is but a little while.According unto either sense the design of the apostle is the same; which is, to satisfy the Hebrews that there shall be no such delay in what they looked after and expected as should be a just cause of despondency or weariness in them. As if he had said, My brethren, faint not, be not wearied nor discouraged, keep up confidence and patience; you know what you wait for and expect, which will be an abundant recompence unto you for all your sufferings. And whatever appearances there may be of its tarrying or delay, whatever it may seem to you, yet if you have but a prospect into eternity, be it what it will, it is but a very little while; and so is to be esteemed by you.
2. That which is proposed unto them under this limitation is this, that he who shall come will come, and will not tarry. What the prophet spake of the vision he saw, the apostle applies unto the person of Christ, for the reason before mentioned. , he that shall come, is a periphrasis of Christ, frequently used and applied unto him. Once it is used to express his eternity, Rev 1:8; but generally it hath respect unto the promise of him. The foundation of the church was laid in the promise that he should come; and he came in his Spirit unto them from the foundation of the world, 1Pe 1:11; 1Pe 3:18-20 : yet this was he that should come, as is expressed John 1, this was his coming in the flesh. After his incarnation and ministry, he was now, with respect unto them, he that was come; yea, to deny him to be come in answer unto that promise, is anti- Christian, 1Jn 4:3. Yet after this he was to come again, on a double account:
(1.) In the power of his Spirit and the exercise of his royal authority, for the setting up and settling his church in the world; whereof there are two parts:
[1.] The assistance of his Spirit, with his miraculous operations, unto the ministers of the gospel; which were the powers of the world to come.
Joh 16:7-8. This was an illustrious advent of Christ, not in his own person, but in that of his vicar and substitute, whom he promised to send in his stead. Hereby he was acquitted from all that dishonor, contempt, and reproach, that were cast on him in the world.
[2.] He was to come for the punishment and destruction of his stubborn and inveterate adversaries. And these also were of three sorts:
1st. Those that were so directly unto his own person, and by consequence unto his gospel
2dly. Such as were directly enemies unto his gospel, and by consequence unto his person.
3dly. Such as were declared enemies to them both.
1st. Of the first sort were the Jews, who slew him, who murdered him, and cast him out of the vineyard, and thereon continued their hatred against the gospel and all that made profession thereof. He was to come to destroy those murderers, and to burn their city; which fell out not long after the writing of this epistle, and is properly intended in this place. See Mat 24:3; Mat 24:27; Mat 24:30; 2Pe 3:4; Jud 1:14; Rev 1:7; Mar 14:62; Jas 5:7-8. For hereon ensued the deliverance of the church from the rage and persecution of the Jews, with the illustrious propagation of the gospel throughout the world.
2dly. The Pagan Roman Empire was the second sort of his adversaries, who were immediate enemies unto his gospel, and consequently to his person. These, after the destruction of the former sort, raged with all blood and cruelty against the church for sundry ages. These, therefore, he promised he would come and destroy; and the faith of the church concerning this his coming was, that he that should come would come, and would not tarry. The description of this coming of Christ is given us, Rev 6:7-10.
3dly. After this arose a third sort of enemies, who in words owning his person and gospel, opposed all his offices, and persecuted all that Would yield obedience unto him in the exercise of them, and were thereby consequentially enemies both to his person and gospel. This was the apostate Christian Church of Rome, or the New Testament Babylon. And in respect of these enemies of his, Christ is still he that is to come; and as such is believed in, and his coming prayed for by all the saints. For he is to destroy the man of sin, the head of that apostasy, by the brightness of his coming. For as the opposition made unto him did not arise suddenly and at once, as those forementioned did, especially that of the Jews, whose destruction was therefore speedy and at once, but in a long tract of time grew up gradually unto its height; so he will destroy it in like manner.
And therefore, although he hath set his hand unto that work, and begun the execution of his judgments on the antichristian state in some degree, yet as to the utter destruction of it by those plagues which shall befall it in one day;he is still , he that is looked for, he that is to come.
(2.) Christ is with respect unto his coming at the last day unto judgment. This is known and confessed, and the business of his coming therein is the prayer of the whole church, Rev 22:20. And it is an article of faith, whose nature we have described on Heb 6:2.
It may be now inquired, with respect unto whether of these comings it is said here he shall come, that he is . It is generally referred by interpreters unto his last advent, at the day of judgment. I doubt not but that also is included, but I dare not exclude the other comings mentioned, as things which were principally suited unto the relief of the church under its distress. For unto every state of the church there is a coming of Christ suited and accommodated unto their condition, whereby their faith is kept in continual exercise of desires after it. This was the life of faith under the old testament, as to his coming in the flesh, until it was accomplished. This faith, after his resurrection, they lived on, though but for a short season, until he came in the power of his Spirit, and his miraculous operations, so to convince the world of sin, righteousness, and judgment. Nor do I understand how the just can live by faith, without a continual expectation of the coming of Christ in a way suited to the sufferings and deliverance of his church in that season. For instance, the state was such now with those Hebrews, that if an end were not put unto it, or the days were not shortened, no flesh among them could have been saved, as our Savior speaks, Mat 24:22. In this state the church looked for such a coming of Christ as should work out their deliverance; and he came accordingly, as we have showed. Afterwards, the earth was filled with the blood of saints and martyrs, by the power of the Roman empire. In this state those that were slain, and those that were alive, appointed unto death, cried, How long, O Lord , holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? They exercised faith also in this word, that it was but a little while, and he that shall come will come; which he did accordingly. And the case is the same with those that suffer under the antichristian apostasy: they live, pray, and believe, in the expectation of the appearance of the brightness of that coming of Christ wherewith the man of sin shall be consumed; and although it seems to tarry, they wait for it. This is the faith and patience of the saints.
Wherefore, the end for which this coming of Christ is proposed unto the church being the supportment and encouragement of their souls unto faith and patience, a respect must be had unto such a coming as is suited to their relief in their present state and condition. And this unto these Hebrews was then in a literal sense. So it is to be accommodated unto all other states of the church. And therein the consideration of the coming of Christ at the last day, unto the final and eternal judgment, ought not to be omitted. This is that anchor and great reserve of believers in all their distresses and sufferings, when all appearance of deliverance in the world absolutely ceaseth, to betake themselves unto this, that there is a day approaching wherein God will judge the world in righteousness by the man whom he hath ordained. That the Lord Christ shall assuredly come unto that judgment is that which they principally resolve their satisfaction into. See 2Th 1:6-10.
Obs. 2. It is essential unto faith to be acted on the promised coming of Christ, to all that look for his appearance.
Obs. 3. There is a promise of the coming of Christ suited unto the state and condition of the church in all ages.
Obs. 4. The appearing delay of the accomplishment of any of these promises requires an exercise of the faith and patience of the saints,
Obs. 5. Every such coming of Christ hath its appointed season, beyond which it shall not tarry.
Obs. 6. This divine disposition of things gives a necessity unto the continual exercise of faith, prayer, and patience, about the coming of Christ.
Obs. 7. Although we may not know the especial dispensations and moments of time that are passing over us, yet all believers may know the state in general of the church under which they are, and what coming of Christ they are to look for and expect. So is it with us who live under the antichristian state, which Christ in his appointed time will come and destroy.
Obs. 8. Faith in any church satisfies the souls of men with what is the good and deliverance of that state, although a man do know or is persuaded that personally he shall not see it himself, nor enjoy it. The faith of this kind is for the church, and not for mens individual persons.
Obs. 9. Under despondencies as to particular appearances or comings of Christ, it is the duty of believers to fix and exercise their faith on his illustrious appearance at the last day.
Obs. 10. Every particular coming of Christ in a way suited unto the present deliverance of the church, is an infallible pledge of his coming at the last unto judgment,
Obs. 11. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it.
Heb 10:38-39. Now the just shall live by faith: but if [any man] them who draw back unto perdition; but of them that believe to the saving of the soul.
The apostle proceedeth in the allegation of the testimony taken out of the prophet, and the application of it unto his present purpose. And he observeth not herein the order of the words, but keeps unto the sense and meaning of them. And two things he designeth in these two verses: First, To declare the event of the proposal made unto them of the coming of Christ, whereby he confirmeth his exhortation unto faith and patience in their suffering condition, verse 38. Secondly, An application of the different events mentioned by the prophet unto these Hebrews, verse 39.
In the first there are two different events expressed of the proposal and exhortation before given and made, with the means of them; the one is, that the just shall live by his faith; and the other (which is built on the supposition, if any man draw back) is, then my soul shall have no pleasure in him.
1. In the first there are to be considered,
(1.) The note of connection, in the adversative particle ;
(2.) There is the qualification of the person spoken of, he is the just;
(3.) The means of his being so, or of his obtaining the event mentioned, which is by faith;
(4.) What is the event itself, he shall live.
Three times doth the apostle in his epistles make use of this prophetical testimony, Rom 1:17, Gal 3:11, and in this place.
(1.) The note of inference in the exceptive particle , we render now; as afterwards we render , but. The first, proper sense might as well have been retained; but in the first place, and and afterwards. But the difference is of no importance; is here taken for in the prophet, which is ofttimes exceptive, . And in the prophet the expression is plain, because it followeth the description of the contrary frame unto what is here asserted, he whose heart is lifted up: but , in the transposition of the words used by the apostle (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate unto his purpose), doth not seem to have the force of an exceptive;, nor hath it so hath so unto the difficulties supposed in the case under consideration, which are the sufferings and temptations which professors of the gospel should in common meet withal, and in the appearance of a delay as unto their deliverance out of them, But, saith the apostle, however, notwithstanding these things, the just shall live by faith.
(2.) The person spoken of is , a just person, a man really made just, or justified by faith, every one that is realty and truly so. I doubt not but this is included in the word, and the state of justification is intended in it; to which purpose the words are elsewhere cited by the apostle. But yet that which is here principally intended, is that qualification of a righteous man which is opposed to pride and haste of spirit through unbelief, whereon men draw back from God in the profession of the gospel. The just man, he who is humble, meek, sincere, subdued unto the will of God, waiting for his pleasure, as all justified persons are in their several degrees, he shall live; for he is free from that principle of pride and unbelief which ruins the souls of men in times of trial.
Obs. 12. There are especial qualifications of grace required unto steadfastness in profession in times of persecution and long- continued trials.
(3.) Shall live by faith; so we. may be joined with , and so express the instrumental cause, way, and means, whereby a man comes to be , just, that is, , justified; which is by faith. For it is by faith both that a man is justified, and also those gracious qualifications are wrought in him which enable him to persevere in his profession. It purifieth the heart of that leaven of pride which destroyeth all who are infected with it. Or it may denote the way and means whereby a just man doth abide and persevere in his profession unto life. And this sense I embrace, because it is the entrance of the apostle into his demonstration of the mighty things which faith will do, and which have been done and suffered through faith by believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withal in the way to things eternal, faith will carry him through them with safety and success.
(4.) He shall live. Life in both the principal senses of it is here intended.
[1.] He shall not die in and from his profession; he shall not perish as trees plucked up by the roots, twice dead; he shall maintain a spiritual life, the life of God, as the psalmist speaks, I shall not die, but live, and declare the loving-kindness of the LORD .
[2.] He shall live, or attain the promise of eternal life; so is the word expounded in the close of the next verse, Believe unto the saving of the soul.
Obs. 13. Many things are required to secure the success of our profession in times of difficulties and trials: as,
(1.) That our persons be righteous, or justified by grace;
(2.) That we be furnished with those graces that are appointed unto that end;
Obs. 14. The continuance of the spiritual life and eternal salvation of true believers is secured from all oppositions whatever. As it is confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.
2. In the latter part of the verse there is a description of others, on a supposition of a contrary state, frame, and event. In the former, the person is righteous; the way of his acting in the present case is by faith; and the event is life, he shall live. On the other hand, there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the pronoun , which is naturally and necessarily supplied in our translation. For this reading and sense of the words, The just shall live by faith, and if any draw back, etc., is contrary to the order of the words both in the prophet and the apostle, and the express declaration of the mind of the apostle in the next verse. For as the words lie in the prophet, this of the just living by faith is a direct exception unto and removal of them whose souls are lifted up so as to depart from God. But,saith he, the just, it shall not be so with him;that is, the just shall live by his faith; which is a direct opposition unto the other sort of persons. And although the order of the words be changed by the apostle, yet the opposition between the two sorts of persons is evidently continued. Wherefore in the next verse the apostle makes an express distinction of those unto whom he spake, or concerning whom he speaks in the two states, the one , the other . Of the latter he had spoken in the first words, and of the former in those that are now to be spoken unto. I shall therefore retain the supplement in our translation, if any man, or any one draw back, if there be in any an evil heart of unbelief in departing from the living God.
There is an appearance of a great change in the words of the prophet, For his soul, which in the prophet is referred unto the person offending, is in the apostle referred unto God who is offended. For indeed the word may be so referred in the original, if we suppose a change of speech, and that the prophet having spoken before in the name of God, doth here speak of God, and the .respect he had unto proud unbelievers. But the word is scarce reconcilable unto this interpretation. Wherefore it is enough that the apostle gives us the plain general sense and meaning of the words, with an exposition of them, as he hath done, since he seldom keeps unto the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them.
There are two things in the words:
(1.) A crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations;
(2.) A sentence pronounced upon that crime.
(1.) The first is expressed by . The word in the prophet denotes the cause of the sin intended; herein, its nature and effect. The original of all defection from the gospel is in the sinful elation of heart, not submitting unto, not acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account of the eternal reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniencies. , If any man who hath made or doth make profession of faith in Christ and of the gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do, through want of submission unto and acquiescence in the will of God, withdraw himself from that profession, and from communion therein with them who persist faithful in it, my heart shall not, etc.This is the evil which the great design of the whole epistle is to obviate and prevent, which the apostle applies himself unto with all manner of arguments, motives, exhortations, and threatenings, to make effectual For this was that sin which, by reason of their sufferings and persecutions, professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it.
Obs. 15. No persons whatever ought to be, on any consideration, secure against those sins which present circumstances give an efficacy unto.
Obs. 16. It is an effect of spiritual wisdom, to discern what is the dangerous and prevailing temptation of any season, and vigorously to set ourselves in opposition unto it.
Obs. 17. It is much to be feared that in great trials some will draw back from that profession of the gospel wherein they are engaged.
Obs. 18. This defection is commonly durable, continued by various pretences. This is included in the word , gradually and covertly to subduct himself.
(2.) The sentence denounced against this sin is . The soul of God, is God himself; but he so speaks of himself to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our souls, that is, our minds, with all our affections, are engaged in. So God promises to the church, that he will rejoice over them with his whole heart, and with his whole soul. So is it here. What God thus affirms of himself is, that he hath no delight in such a person, he is not pleased with him, he shall not live before him. There is a in the words, he shall have no delight in him; that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also to obviate a pretense of the Hebrews against the apostle at that season, namely, that by deserting the truth of the gospel, and returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For, as they supposed, they returned again unto those institutions of worship which he had been pleased withal, and which were of his own appointment. So all apostates have some pretense for what they do, wherewith they justify themselves, until their iniquity be found out to be hateful. Wherefore, to deprive them of this pretense, the apostle declares that the soul of God takes no pleasure in them. And in this negation all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jer 15:1.
Obs. 19. It is our great duty to look diligently that we are of that holy frame of mind, that due exercise of faith, as that the soul of God may take pleasure in us.
Obs. 20. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways, yet if we are in that state wherein God hath no pleasure in us, we are entering into certain ruin.
Obs. 21. Backsliders from the gospel are in a peculiar manner the abhorrency of the soul of God.
Obs. 22. When the soul of God is not delighted in any, nothing can preserve them from utter destruction.
Heb 10:39. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
An application is made in these words unto the state and condition of these Hebrews at present, at least unto them whom the apostle designs in an especial manner; as also, a transition is made unto that which now lay in his eye, namely, the full demonstration of the power and efficacy of faith to make us accepted with God, and to carry us through in the course of our greatest trials and temptations with success and victory. The application he makes unto the believing Hebrews, is of the same nature and kind with that which on the same occasion he had made unto them before, Hebrews 6, 9. In both places, having treated of the danger of apostasy and the woful state of apostates, he relieves the minds of believers by letting them know, that although, for their awakening and instruction, as for other ends, he declared the dreadful judgments of God against unprofitable professors and apostates, yet was it not as though he apprehended that that was their condition, or that they were cast out of the favor of God, or cursed by the law, but he was persuaded better things of them. Such ministerial encouragements are needful in like cases, that persons be not exasperated through an apprehension that undue surmises are entertained against them, nor too much dejected with fears that their condition makes them obnoxious unto the threatening. Both which are diligently to be avoided.
The apostles reckoning himself, in his ministerial dealing with them, in their state and condition, as here, We are not, hath been spoken unto elsewhere, with the reasons of it. And whereas he says, We are not, it is frivolous to interpret it by We ought not to be, as is done by some; for so the words have nothing of comfort or supportment in them, which yet is the total design of them. Nor is it an absolutely infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that persuasion, on what grounds it was built, and what it was resolved into; which was spoken of in the other place, whither the reader is referred, Heb 6:9.
In the words there is a double supposition, of a twofold opposite state and a twofold opposite event, whose foundation is laid in the verse foregoing. The states are on the one hand, and on the other. The events are perdition on the one hand, and saving the soul on the other. The first of these is denied, the latter affirmed, concerning these Hebrews.
1. We are not . Even among them that were called in those days this twofold state was found. No small number there were who were then falling into apostasy; but they were a certain determined number which that plague should prevail against, 2Ti 2:17-21. They were appointed to stumble at the word, being of old ordained unto this condemnation; those of Israel unto whom the Lord Christ was a stone of stumbling and a rock of offense; the reprobates among them, which were called, but not to be saved. This whole band of rovers, though in profession they were harnessed like the children of Ephraim, yet turned their backs in the day of battle. The event of this defection was destruction. Gradual decays and declensions there may be among true believers, from which they may be recovered; but those here intended are such as fall into eternal ruin. For although some respect may be had unto that woful fiery destruction that was coming upon them, in the desolation of the city, land, and temple, yet it is eternal ruin and destruction that is principally intended, as is manifest in the antithesis, wherein it is opposed unto the saving of the soul.
Obs. 23. The Scripture everywhere testifieth, that in the visible church there is a certain number of false hypocrites, whose end and lot it is to be destroyed.
Obs. 24. It is our duty to evidence unto our own consciences, and give evidence unto others, that we are not of this sort or number.
Obs. 25. Nothing can free apostates from eternal ruin.
2. That which is asserted of these believing Hebrews is, that they belonged unto another state, that had another event. This state is, that they were of the faith; so our apostle useth this expression, Gal 3:7-8 : that is, true believers, and heirs of the promises. He there declares, that they are not only such as make profession of the faith, but such as truly and really believe; a state of them unto whom all the promises as unto present preservation and eternal salvation are made in the word. We are of that faith which is effectual unto the saving of the soul.Both here and in the former clause, not only the event, but the actual influence of apostasy on the one hand unto destruction, and of faith on the other to the saving of the soul, are intended; so the preposition doth denote. Faith that is effectual unto the acquisition of life;that is, to the obtaining of it as by a due means for the saving of our souls from eternal ruin, and the obtaining of eternal life, Act 26:18. For,
Obs. 26. Sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of eternal blessedness.
Fuente: An Exposition of the Epistle to the Hebrews
Isa 26:20, Isa 60:22, Hab 2:3, Hab 2:4, Luk 18:8, Jam 5:7-9, 2Pe 3:8, Rev 22:20
Reciprocal: Exo 5:23 – neither hast thou delivered 1Ki 18:43 – Go again Psa 37:7 – wait Psa 37:10 – yet Psa 42:5 – hope Psa 70:5 – O Lord Isa 10:25 – For yet Isa 29:17 – yet a very Isa 35:4 – behold Isa 46:13 – shall not tarry Eze 36:8 – at hand Hag 2:6 – it is Mat 11:3 – he that Mat 24:33 – know Mat 25:5 – the Luk 21:31 – the kingdom 1Co 1:7 – waiting 1Co 10:11 – upon 2Pe 3:9 – is not Rev 12:12 – because Rev 13:10 – Here
Fuente: The Treasury of Scripture Knowledge
Heb 10:37. Little while Is comparative, for the endless term of the reward will make even centuries of waiting seem but a short time.
Fuente: Combined Bible Commentary
Heb 10:37. For yet a very little whilea phrase that is taken from the Greek of Isa 26:20, where it is translated, in E. V., for a little moment (literally, for a little time, how little).
He that comethHe that is to comethe coming Onethe name of Christ under both economiesHe was called the coming One, and He is so still. The prophecy is taken from Habakkuk, where it refers to the vision of the fell of the Chaldean monarchy, a type for the time of a great persecuting power, and of the setting up in immediate sequence (as is common in prophecy) of the Divine kingdom.
Will comethough it tarry, wait for it. The Greek of the Septuagint makes the object of the vision a person, and the author of the Epistle to the Hebrews makes the person the Messiah. The day of Jehovah in the one covenant becomes the day of the Lord in the other.
Fuente: A Popular Commentary on the New Testament
10:37 For yet a {s} little while, and he that shall come will come, and will not tarry.
(s) He will come within this very little while.
Fuente: Geneva Bible Notes
After all, we will not have long to persevere. The Lord’s return is near (Rev 22:20). In the meantime we need to keep walking by faith. If we abandon that purpose, we will not please God.
"This observation [in Heb 10:38 b] is a figure of speech called litotes in which a positive idea is expressed by negating the opposite. As the larger context makes plain, he means, ’God will be severely angered’ (see Heb 10:27)." [Note: Hodges, The Gospel . . ., p. 74.]
The allusions in these verses are to Isa 26:21 and Hab 2:3-4 in the Septuagint. The writer took all his Old Testament quotations from this version except the one in Heb 10:30, which he took from the Hebrew Bible. "My righteous one" is a believer. "Shrinking back" refers to apostasy. [Note: Lane, Hebrews 9-13, p. 305; Moffatt, p. 158.]
"Paul is concerned with the way a man comes to be accepted by God; the author [of this epistle] is concerned with the importance of holding fast to one’s faith in the face of temptations to abandon it." [Note: Morris, p. 111.]