Exegetical and Hermeneutical Commentary of Hebrews 12:15

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you,] and thereby many be defiled;

15. lest any man fail of the grace of God ] Lit. “whether there be any man who is falling short of,” or possibly “falling back from the grace of God.” We have already noticed that not improbably the writer has in view some one individual instance of a tendency towards apostasy, which might have a fatal influence upon other weary or wavering brethren (comp. Heb 3:12).

lest any root of bitterness springing up trouble you ] The words “root of bitterness” are a reference to Deu 29:18, “a root that beareth gall and wormwood,” or, as in the margin, “a poisonful herb.” Here the LXX. in the Vatican MS. has , “in gall,” for , “should trouble you.” But the Alexandrian ms., which the writer habitually follows in his quotations, has . Some have supposed that there is a curious allusion to this verse, and to the reading “ in gall ” in the apparent reference to this Epistle by the Muratorian canon as “the Epistle to the Alexandrians current under the name of Paul, but forged in the interests of Marcion’s heresy,” which adds that “ gall ought not to be mixed with honey.” The allusion is, however, very doubtful.

many be defiled ] Rather, “ the many.” Comp. 1Co 5:6 (“a little leaven”); 1Co 15:33 (“evil communications”); Gal 5:9.

Fuente: The Cambridge Bible for Schools and Colleges

Looking diligently – This phrase implies close attention. It is implied that there are reasons why we should take special care. Those reasons are found in the propensities of our hearts to evil; in the temptations of the world; in the allurements to apostasy presented by the great adversary of our souls.

Lest any man fail – As every man is in danger, it is his personal duty to see to it that his salvation be secure.

Fail of the grace of God – Margin, fail from. The Greek is, lest any one be wanting or lacking – husteron. There is no intimation in the words used here that they already had grace and might fall away – whatever might he true about that – but that there was danger that they might be found at last to be deficient in that religion which was necessary to save them. Whether this was to be by losing the religion which they now had, or by the fact that they never had any however near they may have come to it – the apostle does not here intimate, and this passage should not be used in the discussion of the question about failing from grace. It is a proper exhortation to be addressed to any man in the church or out of it, to inquire diligently whether there is not reason to apprehend that when he comes to appear before God he will be found to be wholly destitute of religion.

Lest any root of bitterness springing up – Any bitter root. There is doubtless an allusion here to Deu 29:18. Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood. The allusion there is to those who were idolaters, and who instead of bearing the fruits of righteousness, and promoting the piety and happiness of the nation, would bear the fruits of idolatry, and spread abroad irreligion and sin. The allusion, in both cases, is to a bitter plant springing up among those that were cultivated for ornament or use, or to a tree bearing bitter and poisonous fruit, among those that produced good fruit. The reference of the apostle is to some person who should produce a similar effect in the church – to one who should inculcate false doctrines; or who should apostatize; or who should lead an unholy life, and thus be the means of corrupting and destroying others. They were to be at especial pains that no such person should start up from among themselves, or be tolerated by them.

Trouble you – By his doctrines and example.

And thereby many be defiled – Led away from the faith and corrupted. One wicked man, and especially one hypocrite in the church, may be the means of destroying many others.

Fuente: Albert Barnes’ Notes on the Bible

Heb 12:15-17

Lest any man fail of the grace of God

Are you a failure?

The wish to succeed is natural. It is seen in a little child, who will sometimes shed tears if he happen to lose the race which he runs with other children. The desire not only to do well, but to excel is the prevailing aspiration with all sane men and women. But the best men always feel as if they came short of the excellence they desire. One of the most eminent and beloved bishops of the Church of England had a book which he intended no one to see but himself, but he omitted to destroy it before he died; and in this book he had written under his name this sentence, A man who has failed to accomplish his ideal. Yet he was, indeed, a good man. When John Knox was on his death-bed, his friends said of him in his presence, How pleasing for him now to remember the great deeds he has done for the gospel of Christ! He replied, I bid yon hush. Do not by such remarks add to the reproaches of my conscience, which upbraids me for the many things I have left undone, and the numberless things I ought not to have done; God be merciful to me a sinner! When wise and good men do succeed, they feel that the result is scarcely due to their efforts, but to the working of the Spirit of God within them. A true artist forgets himself, thinking only of his work, and when he receives praise feels that he is merely the hand used by the spirit of art. In his finest strains the poet feels that it is not his own mind but the Divine muse, which possesses and inspires him to write glowing words. The sculptor, when be has chiselled the most beautiful specimen of his plastic art, feels how greatly distant he is from achieving his ideal of perfection. I have spoken thus to encourage those of you who I believe are truly great, and who feel that the work you do is imperfectly done. All divinely directed men of true genius feel as you do. Be cheered! Persevere in your work, and let not the consciousness of failure distress you too much; for that feeling is the evidence of genius–it is a blessed genius that can detect a flaw or an inferiority in your own work and stimulate you to continued effort. Let me now address those who are satisfied with their efforts, or who fail in them through some wilful fault of their own. Looking diligently lest any man fail, or come short, of the grace of God.

1. It may be that some of us fail through our want of continued effort. In nay garden there is a cherry tree. It bore no fruit the first year, but we took great pains with it, and the second year it brought forth one splendid cherry, and that was all. It made its effort and succeeded. Likewise, every tree, every flower, and even the common grass by the wayside makes strenuous efforts to put forth beauty and fruit after its kind. But unfortunately some of us men are not like trees and flowers; we do not make continued efforts.

2. Another reason your life is a failure is because you do not depend upon God, and you live more for yourself than for your fellow-men. What do I mean by depending upon God? Well, this. See that ship. The captain has put up the sails, and has done all he can. The ship is trimmed, the sails are set, and the captain waits upon the wind; he feels he is dependent Upon it. In the same way we should be dependent upon God. We should wait for Him. We should do what we can to make ourselves ready for His coming, and then wait for Him to do the rest, and be willing to be guided by Him. There is too much self with many of us, that is why, comparatively speaking, our lives are failures.

3. The reason why others of us fail is because we take not advantage of Gods grace.

4. Another reason for your failure may be that you delay doing your present duty. You do not do the thing that lies nearest you, but wait to do something great in the future. This habit of procrastination not only robs you of present good but of future blessing. In the same way, you are waiting for some great work to do instead of doing the thing at your right hand. Doing little things well is the best preparation for the achievement of great things. (W. Birch.)

Falling short of the grace of God:

To prevent this danger they must look diligently. To this end

1. Every man must have a care of himself, and look to his own soul.

2. They must watch one over another, and if they see any inclining to apostasy, or beginning to doubt of, or decline his profession, they must, by good example, instruction, admonition, reproof, and exhortation, seek to reform him.

3. The minister of the gospel being trusted with mans soul, must be very watchful above all other; must exhort, reprove, and by his wholesome doctrine, inform the ignorant, strengthen the weak, reform the erroneous, encourage the faint, and suffer no such bitter root to spring up amongst his people.

4. They that have the power of discipline, upon information, must by admonition and lighter censures first seek to reclaim a sinning brother; and if so, they cannot rectify him, they must cast him out, lest others be infected. (G. Lawson.)

Anxiety for souls:

Fleming mentions one John Welsh, often, in the coldest winter nights, found weeping on the ground, and wrestling with the Lord, on account of his people, and saying to his wife when she pressed him for an explanation of his distress, I have the souls of three thousand to answer for, while I know not how it is with many of them.

Piloting stalls

As the pilot-boats cruise far out, watching for every whitening sail, and hover, through day and night, all about the harbour, vigilant to board every ship, that they may bring safely through the narrows all the wanderers of the ocean; so should we watch off the gate of salvation for all the souls, tempest-tossed, beating in from the sea of sin, and guide them through the perilous straits, that at last in still waters they may east the anchor of their hope. (H. W. Beecher.)

Grace should permeate the entire man:

In the camphor-tree every part is impregnated with the precious perfume; from the highest twig to the lowest root the powerful gum will exude. Thus grace should permeate our whole nature, and be seen in every faculty, every word, every act, and even every desire. If it be in us and abound, it will be so. An unsanctified part of our frame must surely be like a dead branch, deforming and injuring the tree.

Root of bitterness springing up

Roots of bitterness:

Sin, whether in men or among them–whether viewed as inherent in the individual, or spread through the community–sin may well be compared to a root. This analogy does much to point out the nature, and the origin, and the consequences, and the cure of that one evil which offends God and afflicts men.

I. The analogy of a root serves to illustrate the NATURE of the evil. An accurate knowledge of the danger goes far to constitute a defence. The figure directs our thoughts at once to the heart as the seat of the affections. Out of the heart proceed evil thoughts, and words, and actions. Our care must not be exclusively directed to the deeds–the fruit above ground–we must seek to reach that hidden root which grows in the soul unseen, generating actual transgression in the life of men. There are many points in which the analogy holds good between a root and the sinful disposition of soul which gives birth to unrighteous action.

1. The root is below ground–unseen. The surface of the field, when you pass by, may be naked, and clean, and smooth–not a green blade to be seen, far less an opening flower, or ripening fruit; yet there may be in that field a multitude of thriving, vigorous roots, that will soon cover and possess its surface with thorns and thistles. So in a church, or a family, or a single member of it, though for the time all that meets the eye be fair, there may be in the soul within a germ of evil already swelling, and ready to burst out into open wickedness.

2. The root not only is, but grows. It has a vital self-increasing principle. Unless you kill it, you cannot keep it down. So with the sinful disposition in the heart. It is not the existence of the thing merely that we have to dread, but its vitality. The Scripture (Eph 2:2-3) speaks of men being dead in sins, and yet walking according to the course of this world. In like manner, though the guilty state of the soul be called death, yet it is a death that lives and grows. It not only bears fruit upward, but strikes root downward; and the more vigorously it shoots its fibres down into the soil, the heavier a harvest of wickedness it bears.

3. Though you may be able to destroy the fruit, and cut down the branches, the root may be beyond your reach. Though the branches be lopped off, and the stem cut down close by the ground, yet the root left in the soil will keep its hold, and send up another stem, and spread out other branches. So with this sin. Much may be done to check its outward exhibition. Many agencies may be brought to bear upon it, which will not only prevent the ripening of the fruit, but will blight the opening blossom, and maim the spreading branches. Many schemes may be tried, and tried successfully, to stop the committing of sins, while the disposition to sin lives as vigorous, and grows as rank as ever in the soul.

II. In the text the root is significantly called A hoot OF BITTERNESS. The analogy of a root suggests the existence, and the life, and the growth, and the power of a principle, without determining whether it be good or bad; but the distinguishing characteristic of the root spoken of is bitterness. Everything depends on the nature of the root that is bedded in the soil. There is a plant called the nightshade, which is in some respects like a vine. Like the vine, its branches are slender, and unless supported, they trail upon the ground. Its bunches of fruit, too, are very similar, both in form and colour, to clusters of grapes. Its fruit is a poison. From its nature, it gets the name of the deadly nightshade. Now, this plant may grow beside a vine–may cling to the branches of a vine, and intermingle its clusters of fruit, so that you could scarcely distinguish the one from the other. Nay, more; in such a case the roots of the two plants will shoot down into the same soil–they will intertwine with each other in the earth–they will drink up the same sap at the same place. It would require a very close examination to distinguish the fibres that belong to each; yet this root converts the sap into delicious food–that into deadly poison. The result does not depend on air and sun, and moisture and earth–these were all the same in this case. The fruit takes its character from the root. If it be a root of bitterness, it turns everything into poison. Such is the distinguishing characteristic of a sinful affection. Our living souls are the seat of many thoughts and emotions they constitute the soil which nourishes many roots. Some roots grow there bearing sweet fruit to the glory of God and the good of men; but they are the planting of the Lord. It is the root of bitterness that springs first, and spreads farthest. There are the shattered remnants of much good in the human soul. There are in it many materials which may be turned to good account, when a new heart has been given–a new spirit created. But in all at first, and in many still, a strong one has possession. A bitter root occupies and sucks the soil, wasting its strength in bringing forth death. Pride, envy, worldliness, ungodliness–these, and other roots, pervade the ground, and drain off all its fatness. The natural powers and emotions of the soul–the sap which these roots feed upon–would nourish trees of righteousness, if they were but planted there. There are many precious qualities of mind, efficient for good or for evil, just as they are employed. You have known a man possessed of many good qualities–such qualities as attract and bind to their possessor a wide circle of friends. He is, in the common sense of the term, a good-hearted man. He is generous, and kind, and honest. He will not maliciously resent an injury–he gives liberally of his goods to feed the poor–he renders to every man his due; but he is a drunkard. A bitter root has fastened in that generous soil, and drinks up all its riches. Oh! it is sad to see that strong one keeping possession of a wealthy place. It is sad to see so promising a field exhausted in bearing the filthiest fruit. Avarice is another root of equal bitterness. There is no more pitiable creature on earth than a man whose hearts warm affections have been sucked out by the lust of gold. The power of understanding and judging, of liking and disliking, of hoping and fearing–all these, as natural capabilities of the human soul, are wielded by the presiding will either on the side of righteousness or the side of sin. The same learning and ardour which Saul of Tarsus employed to waste the Church, Paul, an apostle of Jesus Christ, plied as the instruments of extending and establishing it. Paul had met the Lord in the way, and received into his heart the seed of a new life. This is the one needful thing. These understandings and memories, and all these natural powers that are now wasted on sin, the same instruments will do for serving God, when the quickening Spirit has implanted the new life within Deu 29:14-18). The root that beareth gall and wormwood is a heart that turneth away from God; and to that spring of evil must the cure be applied. Although it be a root out of a dry ground, all will be well, if it be not a root of bitterness. If the root be holy, so also will the branches be. (W. Arnot.)

How bitterness grows

A young girl had but few social opportunities. She fell into habits of excessive self-inspection, and a morbid sensitiveness to criticism. With good gifts, and refined tastes, and careful culture, she began to grow conscious of a kind of superiority to most of those about her. But the absence of lively sympathies fostered reserve and taciturnity, so that few found out or appreciated her real attainments. While her own standard of character was rising, others ceased to care what so indifferent and haughty a spirit might know or be. Presently a sense of injustice began to spring up in her. Each new acquirement only seemed to separate her more and more from her neighbours. Even her equals failed to appreciate the hidden merit. Gradually, as years went on, a silent resentment was kindled. Temper was a little soured; speech grew sarcastic; judgment grew bitter. She revenged herself for neglect by withdrawing further and further from the world. Those of her own sex were alienated, and as to those of the other, they were a little frightened. Very few men value criticism enough to marry it. And so, every way, society loses in the person of this fine capable young woman an ornament and a strength. (T. D.Huntingdon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 15. Looking diligently] . Looking about, over, and upon; being constantly on your guard.

Lest any man fail of the grace of God] Lest any person should come behind, or fall off from, this grace or GIFT of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written.

Lest any root of bitterness springing up] A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavouring to spread them in the Church.

Trouble you] This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, , corrupted or contaminated.

Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

To further their pursuit of peace and holiness, he metaphorically proposeth a caution against what might stop them in it, which he properly specifieth and exemplifieth in Esau, Heb 12:15-17.

Looking diligently: notes a very strict and severe inspecting themselves; its primitive, , signifieth such a looking to a thing, as those who, in shooting, aim at the mark; and the preposition adds intention to the action, signifying a most earnest care in Christians over themselves, in them over others, and in ministers over them all.

Lest any man fail of the grace of God; lest any person among them should fail of grace offered in the gospel to it, and never have it, Tit 2:11,12; or apostatize from the profession of it, by seduction or persecution, Heb 4:1; 10:38; 2Co 6:1; compare Gal 1:6; 3:3.

Lest any root of bitterness springing up trouble you; a metaphor borrowed from plants, to which roots are proper, and which was used by Moses before, Deu 29:18; a root bearing a poisonful herb; intending by it such persons, whose nature, words, and works, are so bitter unto God, as gall and wormwood are to men; such as apostatized from God to idols. The apostle intending hereby the hindering the springing up and growing of errors, heresies, or immoralities, as profaneness, filthiness, &c., which are apt to infect churches, and, as they spread, to molest, trouble, and disturb them, and to keep them from pursuing holiness, Heb 3:8; Hos 12:14; Gal 1:;7 Jam 3:14.

And thereby many be defiled; lest by but one such poisonous root, a whole church of Christians may be infected and poisoned, their sin being as apt to spread and diffuse itself, as leaven, 1Co 5:6, to taint the whole lump, Gal 5:9; and how early, even in the apostles time, for want of obeying this caution, were the primitive churches corrupted, both in doctrine and morals, by loose, filthy heretics among them!

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. lest any . . . fallGreek,“lest any (namely, through sloth in running) failing,“or “falling short of the grace of God . . . troubleyou.” The image is taken from a company of travellers, oneof whom lags behind, and so never reaches the end of the long andlaborious journey [CHRYSOSTOM].

root of bitternessnotmerely a “bitter root,” which might possibly bringforth sweet fruits; this, a root whose essence is”bitterness,” never could. Paul here refers to De29:18, “Lest there should be among you a root that bearethgall and wormwood” (compare Ac8:23). Root of bitterness comprehends every person(compare Heb 12:16) and everyprinciple of doctrine or practice so radically corrupt as tospread corruption all around. The only safety is in rooting out sucha root of bitterness.

manyrather, “themany,” that is, the whole congregation. So long as it is hiddenunder the earth it cannot be remedied, but when it “springs up,”it must be dealt with boldly. Still remember the caution (Mt13:26-30) as to rooting out persons. No such danger canarise in rooting out bad principles.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Looking diligently,…. Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church.

Lest any man fail of the grace of God; not the free favour and love of God in Christ, which is everlasting, unchangeable, and from whence there is no separation; nor the grace of God implanted in the heart in regeneration, which is incorruptible, never failing, but always remains, as do faith, hope, and love; but either the whole doctrine of the Gospel, which is a declaration of the grace of God; or particularly the doctrine of free justification by the righteousness of Christ, which men may receive in vain, and fall from, 2Co 6:1 to which these Hebrews might be prone: and such “fail” of it, who either come short of it, do not come up to it, receive and embrace it; or who having professed it, drop it and deny it: now such should be looked after, and such a case should be diligently looked into; because the glory of God, the honour of Christ, the good of souls, and the well being, and even the continuance of the church state are concerned:

lest any root of bitterness springing up trouble you, [and] thereby many be defiled; the Alexandrian copy reads , “the many”, the common people, the private members of the church; though it may intend either things or persons: it may design things; and these either the corruption of nature in general, which is a root that lies hidden in a man’s heart; and is a root or gall of bitterness; and is apt to spring up, and bring forth bitter fruit, and gives trouble both to a man’s self and others; and is of a defiling nature, in particular sins; such as malice, strife, and contention, covetousness, lust, pride, oppression, idleness, c. which make bitter work, and occasion great trouble in churches, oftentimes: or errors and heresies, which sometimes, like roots, lie under ground, secret and undiscovered and are bitter ones in their effects, bringing ruin and swift destruction on the souls of men; and these sometimes spring up in churches, while ministers and members are asleep, or not so diligent and watchful as they should be; and occasion great trouble, and are very infectious, and defiling: moreover, persons may be designed; which agrees well with

De 29:18 from whence this phrase is taken; and with the instance in the following verse, such as all immoral persons, and false teachers, particularly self-justiciaries, that preach the doctrine of justification by the works of the law: this was the capital mistake, and rooted error of the Jewish nation; and a bitter one it was; it produced many bitter fruits of pride and vain glory; and this sprung up in the church, and troubled and defiled many there and elsewhere, being spread by the abettors of it; see Ac 15:24. Now, care should be taken, that no such person be in churches, holding such an error; because of the glory of God, Father, Son, and Spirit; the comfort of souls; the peace of the church, and the growth and increase of it, which must be hurt by such men and doctrines; so

, “a sinful root”, is used for a “wicked man”, in the Apocrypha:

“In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.” (1 Maccabees 1:11)

and , “a root of bitterness”, signifies, in Jewish writings u, an error, or heresy, in opposition to a root of faith, or a fundamental doctrine.

u Cosri, Orat. 1. fol. 35. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Looking carefully (). Present active participle of , to have oversight, in N.T. only here and 1Pe 5:2. Cf. (bishop).

Lest there be any man ( ). Negative purpose clause with (present active subjunctive) omitted.

Falleth short of ( ). Present active participle of (see 4:1) agreeing with . Followed here by and the ablative.

Root of bitterness . ( ). Quoted from De 29:18. Vivid picture.

Springing up ( ). Present active participle of , to sprout. Pictured here as a quick process. Also from De 29:18.

Trouble (). Present active subjunctive (in final clause with ) of , old verb to trouble with a crowd, to annoy. In N.T. only here and Lu 6:18.

Be defiled (). First aorist passive subjunctive (in final clause with ) of , old verb to dye, to stain, to defile as in Tit 1:15 (the conscience). The contagion of sin is terrible as any disease.

Fuente: Robertson’s Word Pictures in the New Testament

Looking diligently [] . A. V. gives diligently as the force of ejpi; but ejpi signifies direction rather than intensity. The idea is exercising oversight. Only here and 1Pe 5:2.

Fail of [ ] . Rend. “fall back from,” implying a previous attainment. The present participle marks something in progress : “lest any one be falling back.”

Root of bitterness [ ] . From LXX, Deu 29:18. A bad man in the church. Riza of a person, 1 Macc. 1 10.

Springing up [ ] . The participle pictures the springing up in progress; the root gradually revealing its pernicious character.

Trouble [] . Only here and Luk 6:18, see note.

Many be defiled (mianqwsin oiJ polloi). Rend. “the many” : the majority of the church. For the verb see on Joh 18:28.

Fuente: Vincent’s Word Studies in the New Testament

1) “Looking diligently,” (episkopountes) “Continually observing,” being cautions, narrowly observing your own behaviour, deportment, or conduct, except it be in vain, unfruitful, 2Co 6:1; Mat 7:13-15.

2) “Lest any man fail of the grace of God; (me tis husteron apo tes charitos tou theou) “Lest (in order that not) anyone should be failing (disappointing) from (the purpose of) the grace of God; come short of the purpose of the grace of God in one’s life, Deu 29:18; Heb 3:12; 2Pe 1:10.

3) “Lest any root of bitterness springing up trouble you,” (me tis hriza pikrias ano phupisa enochle) “Lest any root of bitterness growing up disturb,” or frustrate you, obstruct you in your Christian race and testimony in the church worship and service of your life, Deu 19:18; Heb 3:12; Eph 4:31. Bitterness is said to grieve the Holy Spirit. Children of God must avoid it, put it away.

4) “And thereby many be defiled; (kai dia tautes mianthosin hoi polloi) “And through this (failing and bitterness) many be defiled,” led into gross sin, Col 3:19, Jas 3:14-18; Rom 13:13-14.

The evil influence of one with a spirit of bitterness, malice, envy, or an old grudge may cause another, even weaker brother to fall, in the Master’s service. Disposition or attitude of spirit is very important in Christian testimony.

A “little leaven” is putrefying, hurtful, 1Co 5:6; Gal 5:9; Evil communications corrupt or short-circuit good manners, 1Co 15:33.

Fuente: Garner-Howes Baptist Commentary

15. Looking diligently, or, taking care, or, attentively providing, etc. (256) By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure or remiss, he instantly circumvents us. We have, in short, need of striving and vigilance, if we would persevere in the grace of God.

Moreover, under the word grace, he includes our whole vocation. If any one hence infers that the grace of God is not efficacious, except we of our own selves cooperate with it, the argument is frivolous. We know how great is the slothfulness of our flesh; it therefore wants continual incentives; but when the Lord stimulates us by warning and exhortation, he at the same time moves and stirs up our hearts, that his exhortations may not be in vain, or pass away without effect. Then from precepts and exhortations we are not to infer what man can do of himself, or what is the power of freewill; for doubtless the attention or diligence which the Apostle requires here is the gift of God.

Lest any root, etc. I doubt not but that he refers to a passage written by Moses in Deu 29:18; for after having promulgated the Law, Moses exhorted the people to beware, lest any root germinating should bear gall and wormwood among them. He afterwards explained what he meant, that is, lest any one, felicitating himself in sin, and like the drunken who are wont to excite thirst, stimulating sinful desires, should bring on a contempt of God through the alluring of hope of impunity. The same is what the Apostle speaks of now; for he foretells what will take place, that is, if we suffer such a root to grow, it will corrupt and defile many; he not only bids every one to irradiate such a pest from their hearts, but he also forbids them to allow it to grow among them. It cannot be indeed but that these roots will ever be found in the Church, for hypocrites and the ungodly are always mixed with the good; but when they spring up they ought to be cut down, lest by growing they should choke the good seed.

He mentions bitterness for what Moses calls gall and wormwood; but both meant to express a root that is poisonous and deadly. Since then it is so fatal an evil, with more earnest effort it behooves us to check it, lest it should rise and creep farther. (257)

(256) It means properly overseeing and is rendered “taking the oversight,” in 1Pe 5:2, where alone it occurs elsewhere. The word bishop comes from it. It is rendered, “taking heed,” by Erasmus; “Diligently attending,” by Grotius; “Taking care,” by Beza; “Looking to it,” by Doddridge; “carefully observing,” by Macknight; and “Seeing to it.” By Stuart. Considering what follows, “Taking heed” would be the best version. — Ed.

(257) See Appendix U 2.

Fuente: Calvin’s Complete Commentary

(15) Lest any man fail.Rather, whether any one be falling back from the grace of God. The defection of one member of the community brings loss and danger to the whole body. The last words of Heb. 10:26 will show what is implied in this falling back from the grace of God.

Any root of bitterness.It is clear that Deu. 29:18, though not formally quoted, is before the writers mind. In that chapter Moses had again brought before the people the covenant which, nearly forty years before, had been made and ratified in Horeb (see Heb. 9:18-20). With especial solemnity he sets before them the sin and terrible punishment of idolatry, Lest there should be among you man or woman . . . whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood. The marginal note on the last words (poisonful herb) explains their true meaningthat which springs from the root is not merely bitter, it is also poisonous. Again, therefore (see Heb. 10:27-28; Heb. 10:30), the apostasy to which the Hebrew Christians were tempted is compared with the sin committed by those who by idolatry fell away from Gods ancient covenant; and as one idol-worshipper in a community might bring into it a root of bitter poison, so one apostate from the Christian faith would bring trouble and defilement on the Church. In Act. 8:23 St. Peter makes reference to the same chapter of Deuteronomy as he speaks to Simon Magus, who, above all other men, proved a root of bitter poison in the early Church.

Many.Rather, the many (according to the best reading)i.e., the whole community.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

15. Looking diligently The Greek might be rendered episcopizing; the word from which bishop is derived. Every Christian should be bishop in this respect, watching for the purity of the Church.

Root of bitterness Not a principle or an event, but a person, who springs up like a poisonous plant in a garden, and whose noxious quality is contagious. So Christ is beautifully called the “root of David;” and, in the Apocrypha, Antiochus Epiphanes is called “a sinful root.” But the allusion here is to Deu 29:18: “Lest there should be among you a root that beareth gall and wormwood.”

Trouble By a curious coincidence the Greek words in Deu 29:18, “in gall,” , are the same as this trouble, , with one letter transposed. This is, perhaps, a slight word-play by our author. The Alexandrian text of the Septuagint has more nearly the precise words of Paul, but Delitzsch thinks that text to have been changed into conformity with his words.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled.’

And this seeking of peace and sanctification should be carried through with greatest care as they keep their eyes open to ensure that none of them ‘fall short of the grace of God’. For those who are in the grace of God (God’s action towards us in unmerited love and favour) it is impossible to fall short of it, for it is God’s gift whereby we are His workmanship and whereby He will make us truly righteous in deed as well as in standing (Eph 2:9-10). The idea here is rather of someone who falls short of God’s grace that has been offered to them, by a refusing to believe in Him truly in genuine response, by a holding out on His calling. They will be revealing that they have not yet truly become His, and such persons should be the concern of all God’s people.

‘Lest any root of bitterness springing up trouble you, and thereby the many be defiled.’ For he is concerned lest there be those among them who have within them a bitterness at what they are facing which like a root will spring up and spread and begin to produce a more mature fruit of bitterness, causing many to be led astray (compare for the language Deu 29:19 where the idea is used of turning from God to false religion). They may feel that they had followed the Messiah expecting him to lead them into pleasant paths, and that He had clearly failed because of their present situation. And once such ideas begin to be mooted they can soon spread, and he is fearful lest it weaken the church in its faith and in its resolve.

‘Thereby the many be defiled.’ Being defiled is the opposite of being made holy. They cease from their separation to God and become worldly minded because their faith has dwindled. This may then manifest itself either in sexual misbehaviour, or in being taken up with the world so that heavenly things cease to be important and their ‘holiness’, their outward separation to God, is marred.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 12:15. Looking diligently, &c. “I have been earnestly exhorting you to cultivate holiness in your own hearts and lives; and I must farther press it upon you, that you endeavour to maintain a friendly and brotherly inspection over each other. Look to it, therefore, with the greatest attention and care, for yourselves and one another, lest any one, by apostacy from the Christian religion, fall short of the grace of God, under the day of grace and dispensation of the gospel; lest any root of bitterness and poison, springing up unheeded, occasion trouble to the society in general, and by it, before you are aware, many be disturbed and defiled, through the contagion of so bad an example.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 12:15-16 . Further amplification of , Heb 12:14 . That endeavour after holiness is not only to be in active exercise in the case of each one with regard to his own person; it is also, in equal degree, to be watchful that the Christian brethren preserve themselves free from immorality.

The subject in consists, as in , Heb 12:14 , with which the participle is conjoined, of all members of the congregation, not specially the presidents thereof (Heb 13:17 ) or (Bhme); and signifies: to direct one’s view to a thing with close attention or solicitude .

] is no independent clause, so that would have to be supplemented (so the majority, as also Bhme, Tholuck, Bloomfield, Ebrard, and Maier). For the choice of the tempus periphrasticum would be here unnatural and justified by nothing. [119] The words are a mere introducing of the subject, which is then further resumed by . . ., in such wise that forms the common predicate to both parts of the sentence introduced by (Heinrichs, Bleek, de Wette, Delitzsch, Alford, Kurtz, Ewald).

. . . ] that no one, in that he remains far from the grace of God, i.e. in that he turns the back upon the grace of God which was afforded him in Christ, by immorality withdraws from it, and loses it (1Co 6:9-10 ). The unusual is consequently by no means equivalent in signification to the ordinary . While the latter would represent the coming short of the possession of the divine grace absolutely, as an objective result, the former includes the idea of voluntary activity or of one’s own culpability. Comp. Sir 7:34 : . Analogously stands also the mere , Num 9:7 : . Num 9:13 : , .

] that , I say, no root (plant) of bitterness (of which the fruit is bitterness) i.e. a man [120] in whom, in consequence of his unholy walk, the bitter fruit of everlasting perdition is ripening growing up (as in the case of a plant, of which the root was before covered with earth) cause trouble or disquiet (to the congregation). The words are moulded after the LXX. of Deu 29:18 , according to the corrupted text of the Cod. Alexandr .: (distorted from the original text contained in the Cod. Vatic .: ). That the reading in the Cod. Alex . of the LXX. only arose from a regard to our passage in the Epistle to the Hebrews (Jos. Hallet, Wolf, Delitzsch, Hofmann, and others) is not probable, since the author elsewhere in the O. T. citations follows the form of text in the Cod. Alex .

] Chrysostom: , , , , , , .

] in the N. T. only here (and Luk 6:18 ?).

] and by it the many (the multitude or the great mass) become defiled (namely, by infection), i.e. likewise led astray into an unholy walk. Comp. Gal 5:9 .

[119] Hofmann will on that account have indeed added in thought, but then have this explained not as a mere copula, but in the sense: there being present .

[120] Comp. Mal 1:10Mal 1:10 : , .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2338
THE DANGER OF DESPISING OR DISHONOURING THE GOSPEL

Heb 12:15-17. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

UNSEARCHABLE are the riches of the Gospel, and freely imparted to all who seek them by faith in the Lord Jesus Christ. Yet they quite mistake the nature of the Gospel, who imagine it to be inconsistent with solemn warnings. It offers every thing freely; but it does not dispense with the exertion of human efforts: it promises every thing fully; but not in such a way as to supersede the need of care and watchfulness on our part. In fact, it abounds with warnings and exhortations, to which we must take the utmost heed; and by attending to which we are to secure the blessings which it holds out to us. Nothing can be conceived more consolatory than all the foregoing declarations, that sufferings of whatever kind, and especially those inflicted on us for righteousness sake, are permitted by our heavenly Father for our good, and shall be overruled by him for the advancement of our best interests. At the same time we are warned, that without holiness, radical and universal holiness, no man shall see the Lord: and we are cautioned to look diligently, lest, by coming short of the requirements of the Gospel, we fail to attain a possession of its blessings.
The caution here given us is two-fold:

I.

Not to come short of the Gospel in embracing it

By the grace of God I understand the Gospel of the grace of God, or that grace of God which bringeth salvation. And by failing of the grace of God, I understand, a falling short of it: the first part of our text being exactly parallel with that expression in the fourth chapter of this epistle, Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it [Note: Heb 4:1. .]. Now we may come short of the Gospel,

1.

By not submitting to its humiliating doctrines

[The Gospel views all men as in a lost and perishing condition. Its provisions are made for all mankind without exception. It knows nothing of persons so good as not to need salvation, or of persons so bad as to be beyond the reach of the salvation which it provides. It requires all to view themselves as wretched, and miserable, and poor, and blind, and naked; and counsels them to come to the Lord Jesus Christ for eye-salve that they may see; for gold that they may be enriched; and for garments that they may be clothed [Note: Rev 3:17-18.]. It suffers none to bring any price in their hands, but requires them to receive every thing without money and without price [Note: Isa 55:1.]. Nor does it merely require this of men at their first conversion: it prescribes the same humiliating system to the latest hour of our lives: whatever our attainments be, we must renounce them all in point of dependence, and place our whole dependence on the Lord Jesus Christ for wisdom, and righteousness, and sanctification, and redemption. We must have no more in ourselves than the branch of a vine has; but must receive every thing from the stem into which we have been engrafted [Note: Joh 15:5.]. We must receive every thing out of the fulness that is in Christ [Note: Joh 1:16.], and must live altogether by faith in the Son of God, who has loved us, and given himself for us [Note: Gal 2:20.].

But all this is very humiliating. Proud man does not like to be brought so low, as to depend wholly on another, and not at all on himself. We wish to have something of our own whereof we may boast. And to be reduced to a level with the vilest of the human race, so as to acknowledge ourselves as much indebted to Divine grace as they, is a humiliation to which we cannot endure to submit. Could we be saved in a way more congenial with our own feelings, we should be satisfied: but when it is said, Wash and be clean, instead of accepting the tidings with gratitude, we spurn at them like Naaman, and go away in a rage [Note: 2Ki 5:10-13.].

To this however we must submit [Note: Rom 10:3.]: for there is no other way of salvation for any child of man [Note: Act 4:12. 1Co 3:11.]: and, if we will not come to Christ upon his own terms, we must remain for ever destitute of the blessings he has purchased for us [Note: Rom 9:30-32.].]

2.

By not obeying its self-denying doctrines

[Though the Gospel gives salvation freely, it does not leave us at liberty to neglect good works; on the contrary, it teaches us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Indeed, the sanctification it requires of us is as offensive to our carnal and worldly hearts, as the humiliation it imposes on us is to our pride. The object of the Gospel is, not merely to save men from death and hell, but to bring them back to a state of holy allegiance to their God, such as Adam experienced in Paradise. For this end it requires us to give up ourselves as living sacrifices unto God, and to be as entirely dedicated to his service as the burnt-offerings were, which were wholly consumed on the altar [Note: Rom 12:1.]. It enjoins us neither to live unto ourselves, nor die unto ourselves; but both in life and death to be altogether at the Lords disposal, for the accomplishment of his will, and for the promotion of his glory [Note: Rom 14:7-8.].

Now to this measure of holiness we have by nature a deep and rooted aversion. We have many earthly and sensual appetites, which plead for indulgence: and when we are required to cut off the right hand, and pluck out the right eye, and to be holy as God himself is holy, we reply, This is an hard saying; who can hear it? To mortify our members upon earth, and to crucify the flesh with its affections and lusts, is a work, which, as the very terms in which it is expressed intimate, is painful to flesh and blood: and to be told that without this we never can be Christs disciples, is most grating to our ears [Note: Gal 5:24.]. But nothing less than this will suffice for the approving of ourselves upright in the sight of God.

I beseech you then, brethren, to look diligently to this matter, and not to come short of what the Gospel requires of you; for if you comply not both with its doctrines and its precepts, you can never partake of its privileges and its blessings.]
But respecting this Gospel, we are further cautioned,

II.

Not to dishonour it after we have embraced it

We are in danger of dishonouring it,

1.

By heretical opinions

[It is to these chiefly, though not exclusively, that I suppose the root of bitterness to refer. The expression is adopted from the Old Testament, where Moses cautions the Israelites against any root among them bearing gall and wormwood, and operating to the production of idolatry [Note: Deu 29:19.]. Such sprang up very early in the Christian Church; even as St. Paul forewarned the elders of Ephesus to expect: I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them [Note: Act 20:29-30.]. Some there were who blended the Mosaic rites with the Gospel; others, who denied the resurrection, saying that it was past already; others denied the Lord who bought them: and great was the trouble, and extensive the defilement, which these heretics occasioned in the Church of Christ [Note: Gal 5:7-10. 2Ti 2:10-18. 2Pe 2:1-2.].

Such teachers there have been ever since in the Church, even to the present hour: and there is need of the utmost care that we be not drawn aside by any of them from the simplicity that is in Christ [Note: 2Co 11:3.]. Nothing can be more simple than the Gospel, when it is received in a humble child-like spirit. It requires nothing but a life of faith in the Lord Jesus Christ, and a life of love both towards God and man for his sake. The whole is comprehended in those words, faith working by love. But men are fond of making the Gospel a theatre for disputation; and they care not how far they divert the minds of their followers from the truth as it is in Jesus, if only they may but prevail upon them to receive their dogmas. This is the true root of all the heresies which have distracted and defiled the Church of God in all ages.

But be ye on your guard, brethren, lest any such root of bitterness spring up among you. It is well called a root of bitterness, for nothing that ever yet divided the human race has caused more bitterness than that which calls itself religion, but which, in fact, is only some partial or erroneous view of religion, which conceit has propagated, and bigotry enforced.]

2.

By ungodly practices

[Grievous have been the falls of many who have professed religion; and shocking the scandals which have at times prevailed in the Christian Church. Evils, which obtained amongst the ignorant and licentious Gentiles, were indulged, and vindicated, by them after they had embraced the Gospel of Christ; and many, like profane Esau, bartered away the inheritance of heaven for some worthless perishable good.
Thus it is at this day. Many things are pleaded for, which are as opposite to the holy nature of the Gospel as fornication itself: and the vanities of time are yet daily exchanged for the glories of eternity. In vain are we reminded how bitterly Esau at last bewailed his error; or how fruitless were his efforts to remedy the evil he had committed. We see nothing in his example which speaks to us; nor have we any ears for the instruction it conveys to us. The influence of temptation is too strong for us: our earthly and sensual hearts will plead for gratifications which the Gospel of Christ does not allow: and thus multitudes relinquish all the blessings of eternity, through their undue attachment to the things of time and sense.
But let not such be found amongst you. It is melancholy to see that Demas, after being twice united with Luke in the salutations of St. Paul, should be found, through love to this present world, making shipwreck of faith and of a good conscience. But such instances occur in every age of the Church: and it requires continual watchfulness over our own hearts, and over each other too, to prevent the more frequent recurrence of similar apostasy. To all then I would recommend the example of St. Paul, who kept his body under, and brought it into subjection, lest, after having preached to others, he himself should become a cast-away [Note: 1Co 9:27.].]

The solemn hint with which our text concludes will furnish us with matter suited to enforce the preceding subject
1.

Think what will ere long be your views of your present conduct, if you neglect the cautions which have been now suggested

[Lightly as Esau once thought of his birthright, he saw at last that it was worthy to be sought, yea, to be sought carefully too, and that with tears. And what will be your views of heaven when you are lying on a bed of sickness, or, at all events, the very instant that your soul enters upon the invisible world? Will an obedience to the Gospel then appear so hard a condition, that all the glory of heaven could not recompense you for complying with it; or the mortification of some forbidden lust so insupportable a task, that hell itself, with the indulgence of that lust, was a better portion than heaven with the mortification of it? No: the pangs of Esau will be your pangs, when you find how bitter are the consequences of your folly, and how irreversible the doom that has been pronounced.

Not that repentance, provided it had been genuine, would have been unavailing for Esau as far as related to his eternal state. Isaac had, though unwittingly, conferred the rights of primogeniture on Jacob; and he would not reverse his word, notwithstanding all the bitter cries with which Esau importuned him to do so. And this is what is meant, when it is said, that Esau found no place for repentance, though he sought it carefully with tears. Had he repented before God, he might have obtained pardon with God: as we also may do, through our Lord Jesus Christ. But, if we do not turn to God through Christ with our whole hearts, we shall find ere long the door of mercy shut against us, and in vain implore admission to that bliss which now we have despised [Note: Luk 13:24-27.].]

2.

Yield to the Gospel, without delay, the obedience which it requires

[Infinite are the blessings which it offers to us. And what are the sacrifices which we are called to make? Be they ever so difficult or self-denying, they are not worth a thought in comparison of the grace that shall be brought unto us at the revelation of Jesus Christ. The wise merchantman parted with all for the pearl of great price. Do ye the same: and determine through grace, that whatever it may cost, you will not come short of it by refusing to make the sacrifices, or suffer either men or devils to rob you of it.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(15) Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (16) Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. (17) For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

In these verses we have the Church called upon, to behold the safety of the Lord’s people, by looking at the contrary character, in such as have not, neither ever had, the grace of God. Here is an earnestness recommended to the faithful, to look diligently in their assemblies among the mere professors, which form, to public view, part of the visible Church, but in reality do not, neither ever did belong to it. Such are of the bitter root, which, by springing up, and mingling with the true seed, like weeds in a garden, defile what is pure. And the case is instanced, in the history of Esau, who is here called a profane Person, that is a reprobate, Mal 1:3 . And this reprobation is accounted for, in despising his birth-right, which included Christ. Hence his rejection by the Lord. And what was it he sought carefully with tears? Not Christ, and the promised blessing in him, but the earthly blessing, which his father had settled upon his younger brother, in making him his lord. This as what he sought carefully with tears, hoping, by his exceeding bitter cries, to prevail upon his father to revoke this gift given to Jacob. And which, indeed, though not revoked, he obtained, when Jacob soon after, was obliged to flee for his life, from his fury; not returning again for many years. But the blessing of spiritual mercies in Christ, even the promised seed, Esau neither sought for, nor regarded. Hence, it is said, He found no place of repentance; or, the margin of the Bible more strongly expresses it, no way to change his mind; though he sought it carefully with tears. Let the Reader turn to the history, Gen 27 throughout; Gen 27:5 . Reader! behold the repentance of Esau, the worldly sorrow, as an Apostle calls it, which worketh death; and learn to distinguish it from that sorrow, which is after a godly sort, and which worked life. The one, the effects of nature; the other the fruits of grace; the one man’s labors, the other God’s gift. Esau’s and all like Esau’s, ending in despair; Jacob’s, and all the spiritual seed of Jacob’s, leading to Christ, and life in him eternal, 2Co 7:10-11 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you , and thereby many be defiled;

Ver. 15. Lest any man fail ] Or, fall short, asHeb 4:1Heb 4:1 ; see the note there. Short shooting loseth many a game. He that in a race lieth down ere he come to the goal, gets not the garland. Perseverance crowns all our virtues. But it is an easy thing to fall a napping with the foolish virgins (yea, the wise also slumbered), which will prove to our cost when God shall send forth summons for sleepers.

Lest any root of bitterness ] Any scandalous sin, to the corrupting of others and the corroding of our own consciences, and out of which we recover not without much ado, till we have felt what an evil and bitter thing sin is, as David did, Psa 51:1-19 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

15 .] looking well ( , , , , , Chrys. , , c. The word is found in Plato, e. g. Cratyl. 399 C, , al.: in Xenophon, e. g. De Laced. Rep. 3. 1, , al. freq.), lest any one falling short of the grace of God (on , see on ch. Heb 4:1 . It is here explained by Chrys., , , , : and so Thl. In that case must mean ‘far from’ the grace of God, as the goal to which the journey is being made. But it is far more probably in its ordinary sense, and as in reff., and as c.: . The whole sentence is imitated from Deu 29:18 , , , . And perhaps to this the may be due, as Delitzsch suggests. But however this may be, the form of this sentence may certainly be inferred from observing that one. It is broken off at in order to take up the second clause of that, . . . So that we need not understand after the participle here, as generally done, even by Thol. and Ebrard, but may pass on to the next clause, finding a common verb to both subjects in below. And so Heinrichs, Bleek, De Wette, Lnem., Delitzsch), lest any root of bitterness (not = , but is the origin and the ingrained character of the root, not its mere attribute. So Chrys. well, , , , , , , , . And similarly c. and Thl. and several moderns) springing up ( intrans., see reff.) trouble you (it is remarkable that the LXX [as edited] (see above) in Deut. l. c. has not , but , as the Heb.: and Delitzsch supposes that the Writer followed the sound of and substituted for it : as in Jud 1:12 the of 2Pe 2:13 is changed into (or vice versa). But this is hardly likely, especially when we find that the Alexandrine copy of the LXX, with which our Writer so often agrees, has [as has also B 1 ]. Delitzsch indeed supposes that this reading crept in after our Epistle was written: and strengthens his view by the superfluous and unintelligible following the word in the alex. text. But clearly that is no reason: nor is it probable that such correction should have been only one of four which are found in the mss. in Holmes, the other three being , , . The fact of , ref. Luke, Act 5:16 , Act 15:19 , being all in St. Luke, does not make for Delitzsch’s view: all men (taking his hypothesis of the authorship by St. Luke) are more free in quoting sayings where their own favourite words occur), and by its means the many (the whole congregation: see Gal 5:9 quoted below) be polluted (how? by intercourse, by compromise, by over-persuasion, by imitation. The kind of pollution he explains in the next verse to arise from fornication and profanity. Thl. says, ( Gal 5:9 ), ):

Fuente: Henry Alford’s Greek Testament

Heb 12:15 . “watching” “taking the oversight” (thoroughly scrutinising as in the case of sick persons,” Chrys.) addressed not to the teachers or rulers but to all. The object of this supervision is to prevent the defection of any one of their number. “As if they were travelling together on some long journey, in a large company, he says, Take heed that no man be left behind; I do not seek this only, that ye may arrive yourselves, but also that ye should look diligently after the others” (Chrys.), and cf. M. Arnold’s In Rugby Chapel . may be construed either by supplying , or by supposing a break at (so Davidson), or by carrying on the to . The simplest seems to be the first: “lest any be failing (= fail) of the grace of God,” i.e. , lest he never reach the blessings which the grace of God offers. Cf. Heb 4:1 . Another contingency to be guarded against by careful watching is expressed in words borrowed from Deu 29:18 , , “lest any root of bitterness springing up trouble you”. As in Deuteronomy so here the bitter root which might spring up and bring forth its poisonous fruit among them, was one of their own members who might lead them astray or introduce evil practises and so the whole community [ ] might be defiled [ ], i.e. , rendered unfit for that approach to God and fellowship with Him to which they were urged in the preceding verse. A little leaven leaveneth the whole lump, Gal 5:9 , where also it is a person that is referred to.

Fuente: The Expositors Greek Testament by Robertson

Looking diligently. Greek. episkopeo. Only here and 1Pe 5:2.

lest. Greek. me. App-105.

any. Greek. tis. App-123.

man = one.

fail. Greek. hustereo. Compare Heb 4:1; Heb 11:37.

of = from. Greek. apo. App-104.

grace. App-184.

bitterness. Greek. pikria. See Act 8:23.

springing = germinating. Greek. phuo. Only here and Luk 8:6, Luk 8:8.

trouble. Greek. enochleo. Only here. See Act 15:19.

thereby. Greek. dia tautes. Some texts read di autes, the same as Heb 12:11.

be defiled. Greek. miaino. See Joh 18:28.

Fuente: Companion Bible Notes, Appendices and Graphics

15.] looking well (, , , , , Chrys. , , c. The word is found in Plato, e. g. Cratyl. 399 C, , al.: in Xenophon, e. g. De Laced. Rep. 3. 1, , al. freq.), lest any one falling short of the grace of God (on , see on ch. Heb 4:1. It is here explained by Chrys., , , , : and so Thl. In that case must mean far from the grace of God, as the goal to which the journey is being made. But it is far more probably in its ordinary sense, and as in reff., and as c.: . The whole sentence is imitated from Deu 29:18, , , . And perhaps to this the may be due, as Delitzsch suggests. But however this may be, the form of this sentence may certainly be inferred from observing that one. It is broken off at in order to take up the second clause of that, … So that we need not understand after the participle here, as generally done, even by Thol. and Ebrard, but may pass on to the next clause, finding a common verb to both subjects in below. And so Heinrichs, Bleek, De Wette, Lnem., Delitzsch), lest any root of bitterness (not = , but is the origin and the ingrained character of the root, not its mere attribute. So Chrys. well, , , , , , , , . And similarly c. and Thl. and several moderns) springing up ( intrans., see reff.) trouble you (it is remarkable that the LXX [as edited] (see above) in Deut. l. c. has not , but , as the Heb.: and Delitzsch supposes that the Writer followed the sound of and substituted for it : as in Jud 1:12 the of 2Pe 2:13 is changed into (or vice versa). But this is hardly likely, especially when we find that the Alexandrine copy of the LXX, with which our Writer so often agrees, has [as has also B1]. Delitzsch indeed supposes that this reading crept in after our Epistle was written: and strengthens his view by the superfluous and unintelligible following the word in the alex. text. But clearly that is no reason: nor is it probable that such correction should have been only one of four which are found in the mss. in Holmes, the other three being , , . The fact of , ref. Luke, Act 5:16, Act 15:19, being all in St. Luke, does not make for Delitzschs view: all men (taking his hypothesis of the authorship by St. Luke) are more free in quoting sayings where their own favourite words occur), and by its means the many (the whole congregation: see Gal 5:9 quoted below) be polluted (how? by intercourse, by compromise, by over-persuasion, by imitation. The kind of pollution he explains in the next verse to arise from fornication and profanity. Thl. says, (Gal 5:9), ):

Fuente: The Greek Testament

Heb 12:15. , lest any one should fail) through sloth in running.- , lest any root of bitterness springing above [upwards] trouble you) Deu 29:18, LXX., lest any root of bitterness be in you, springing up in gall and bitterness. But the apostle wrote for (in gall), , in exactly as many letters (though transposed). may even formerly have been introduced in the LXX.: or the apostle first may have thus written. At all events, the expression has been thus appropriately inflected, to the recommendation of the study of peace. The apostle did not write , as the transposition of the [ , instead of –, in Deut.] shows. In the Hebrew, the man who thinks very wickedly is himself called , a root, which also agrees with the context of the apostle. Sweet peace is utterly destroyed by bitterness. The adverb above (upwards) is opposed to root, which is below; comp. Isa 37:31.-, many) Deu 29:19, to add the drunken to (with) the thirsty, namely, soil or ground, [answering to root, which is metaphorical. Wet and thirsty land answers to drunkenness and thirst.]

Fuente: Gnomon of the New Testament

From a prescription of necessary duties, the apostle proceedeth to give caution and warning against sundry sins and evils that are contrary unto them, and such as, if admitted, would prove ruinous unto their profession. And concerning these he gives his caution not directly unto individual persons, but unto the whole church, or society of professors, with respect unto their mutual duty among themselves.

Heb 12:15. , .

. Vulg., contemplantes. The Rhemists more properly, looking diligently. Syr., , and be ye watchful, take ye, heed. Prospicientes, superintendentes, using diligent inspection and oversight.

, ne quis desit gratiae Dei. Rhem., lest any man be wanting to the grace of God; which mistake in the translation some expositors of the Roman church make use of to prove that all the efficacy of divine grace depends on the use of our free-will in compliance with it. Syr., lest a man (any man) be found among you destitute or forsaken of the grace of God. Ne quis deficiat a gratia Dei; come behind, come short, or fail. We put fall from in the margin; which the word doth not signify.

, radix amaritudinis, radix amara; that is, , Deu 29:17, a root that beareth gall (or poison) and wormwood.

Heb 12:15. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled.

What is required of us in our own persons was before prescribed in positive duties; here is declared what is our work and duty towards others, with respect unto sins contrary to those duties. For this and the ensuing instructions concern the body of the church, or society of the faithful, as unto what is mutually required of them and amongst them. And although the practice be always lost in the world, the rule abides for ever.

There are two things in the words:

1. A duty enjoined, Looking diligently.

2. A double evil cautioned against, to be prevented by the exercise of that duty:

(1.) Any mans failing of the grace of God: wherein we must inquire,

[1.] What is meant by the grace of God;

[2.] How any man may fail of it.

(2.) A root of bitterness springing up, etc: and hereof we must inquire,

[1.] What is this root of bitterness;

[2.] What is the progress of the evil contained in it; as,

1st. It springeth up;

2dly. It troubles all;

3dly. It defiles many.

And there is a progress in evil intimated, from the less to the greater. It is a less evil for any one to fail of the grace of God in his own person, (though the greatest of evils unto himself,) than to be a root of bitterness to trouble and defile others also. And the apostle would have us obstare principiis, to hinder the entrance of this evil, and so effectually to prevent its progress.

1. The duty prescribed is, to look diligently after this matter. The word is only twice used in the Scripture, here and 1Pe 5:2. And in that place of Peter it denotes the discharge of the office-duty of the elders of the church, in their care and oversight of the flock. Here it respects the common charitative duty of all believers, as they are called unto it by occasions and circumstances. So there are sundry other duties, which are given in charge unto the officers or guides of the church, to be authoritatively attended unto, and discharged by virtue of their office, which yet, being in themselves of a moral nature, are incumbent on all believers in a way of love or charity. But this looking diligently unto the good of others, and to prevent their evil, is not here prescribed as a moral duty, whereunto we are obliged by the light of nature and royal law of love, but as that which is also an especial institution of Christ, to be observed in his church. The Lord Christ hath ordained, that the members of the same church or society should mutually watch over one another, and the whole body over all the members, unto their edification. This therefore is here prescribed unto these Hebrews; and that the practice of it is so much lost as it is, is the shame and almost ruin of Christianity.

The word signifies a careful inspection unto a certain end. And hereof there are two parts: first, The promotion of spiritual good; secondly, The prevention of all that is spiritually or morally evil. Hereunto it is peculiarly applied by the apostle in this place. And he instanceth in four things in this and the following verse:

(1.) Failing of the grace of God;

(2.) The springing up of a bitter root;

(3.) Fornication;

(4.) Profaneness: wherein he compriseth the principal sins of the flesh and of the spirit which professed Christians are in danger of.

And he doth it in a regular gradation, from the lowest declension from grace unto the highest contempt and defiance of it; as we shall see in the opening of the words.

2. (1.) The first evil to be obviated by this church- inspection, is failing of the grace of God: Lest any man fail of the grace of God.

[1.] By the grace of God, Gods gracious favor and acceptance in Christ, as it is proposed and declared by the gospel, is intended. Herein all spiritual mercies and privileges, in adoption, justification, sanctification, and consolation, do consist. For these things proceeding from the love, grace, and goodness of God in Christ, and being effects thereof, are called the grace of God. The attaining and participation of these things, is that which in the faith and profession of the gospel men aim at and design; without which both the one and the other are in vain.

[2.] This grace, under all their profession of the gospel, men may fail of; which is the evil cautioned against. The word , signifies sometimes to want, or be deficient in any kind, Mat 19:20; Luk 15:14; Luk 22:35 : sometimes to come behind, 1Co 1:7; 2Co 11:5 : sometimes to be destitute, Heb 11:37 : sometimes to fail or come short of, as Rom 3:23; Heb 4:1. See the exposition of that place. It nowhere signifies to fall from: so that the inquiries of men about falling from grace, as unto these words, are impertinent. Wherefore, to fail of grace, is to come short of it, not to obtain it, though we seem to be in the way thereunto. See Rom 11:7; Rom 9:30-31. So also to fall from grace, Gal 5:4, is nothing but not to obtain justification by the faith of Christ.

This, therefore, is that which the apostle intimates, namely, that there were, at least there might be, in the church, some or many, who, under the profession of the truth of the gospel, yet, through their sloth, negligence, formality, unbelief, or some other vicious habits of their minds, might not attain unto the grace and favor of God, exhibited therein unto sincere believers. For this comes not to pass without their own guilt. And the mind of the Holy Ghost in the words may be comprised in the ensuing observations.

Obs. 1. The grace, love, and good-will of God, in the adoption, justification, sanctification, and glorification of believers, is proposed unto all in the gospel, as that which may infallibly be attained in the due use of the means thereunto appointed; namely, sincere faith in Christ Jesus.

Obs. 2. The outward profession of the gospel, with the performance of the duties and enjoyment of the privileges thereunto belonging, will not of themselves instate any man in the grace of God, or an assured interest therein Men deceive themselves when they rest in these things. And multitudes do so; yea, the most are angry if they are told that there is any more required of them.

Obs. 3. There is no man who, under the profession of the gospel, comes short of obtaining the grace and favor of God, but it is by reason of himself and his own sin. The proposal of it, on the terms expressed in the gospel, is sure, and none shall ever fail of it who embrace it on these terms. This is included in the word, which hath a charge in it of a vicious deficiency in seeking after this grace.

Obs. 4. Negligence and sloth, missing of opportunities, and love of sin, all proceeding from unbelief, are the only causes why men under the profession of the gospel, do fail of the grace of God.

Now this is the first thing which the apostle enjoins believers to exercise their church-inspection about, namely, lest there should be amongst them unsound professors; such as, through their negligence, carelessness, and fostering the love of some sin, or of the world, were not like to attain unto the grace of God, on the terms of the gospel. These they were to consider in all their circumstances and temptations, to instruct, exhort, warn, and admonish, that they might be brought unto sincerity in faith and obedience. This was their charitative episcopacy; this was the duty, this was the practice of the members of churches of old: and it is not to be admired if many churches now come short of them in faith and holiness, seeing the very duties whereby they might be preserved and promoted are lost or despised. Whatever is pretended to the contrary, if any one should endeavor the reduction of some such known duties into the practice of churches, he would be laughed to scorn.

This is the first and the least degree of mens miscarriage under the profession of the gospel; yet is it that from whence all the rest of the evils mentioned do arise and proceed. For of this sort of men it is, from them that fail of the grace of God under the profession of the gospel, as unto a real interest therein, that those who fall into the ensuing crimes do come.

(2.) The next evil cautioned against, is the springing up of the root of bitterness. And we must inquire,

[1.] What is this root of bitterness;

[2.] How it springeth up;

[3.] How it troubles all;

[4.] How it defileth many: which is the progress here assigned unto it by the apostle.

[1.] As to the first, all agree that the apostle hath respect unto the words of Moses, Deu 29:18, Lest there should be among you a root that beareth gall and wormwood. Gall, or hemlock, was a poisonous weed in the eastern countries, as Hos 10:4; and these names are applied unto poisonous sins, Amo 6:12; Deu 32:32. Now it is evident, that, in the words of Moses, by this root, a person, or persons inclining to apostasy and departure from God are intended. So the foregoing words do make it manifest, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; that is,

Lest there should be among you a root that beareth gall and wormwood.

Be it one or more, man or woman, family or tribe, that is thus affected, it is a root of bitterness among you.Hence it is evident what or who it is that the apostle intendeth. It is not any evil in the abstract, any heresy or sin, but persons guilty of this evil, which he intends. And this is that which in another place he expresseth by an evil heart of unbelief, in departing from the living God; which he cautioneth these Hebrews to exercise their mutual inspection about, as he doth in this place, Heb 3:12-15. See the exposition. Wherefore this root of bitterness, is persons in the church whose hearts are inclined and disposed unto apostasy from the gospel, on one pretense or another, with a return either to Judaism or sensuality of life, as the following instances do also intimate. And this exactly answers the sin condemned in Moses, of a heart turning away from the LORD our God. And it is evident that there were many such at that time among the professing Hebrews.

And this evil is called a root of bitterness:

(1st.) Because at the beginning it is hidden in the hearts of men, where it cannot be discovered. So speaks Moses, Whose heart turneth away. So it is with roots, until they discover themselves by springing up.

(2dly.) Because from hence, from this evil heart of unbelief, doth the whole evil of apostasy in every way proceed, as fruit from its proper root. And

2dly. It is called a root of bitterness, because of its noxious and poisonous qualities in them in whom it is, and unto others also.

[2.] Towards the completing of the evil intended, it is said that this root springeth up. This is the natural way whereby a root discovers itself, both where it is and of what nature. Generally, when mens hearts are inclined unto apostasy from the gospel, as then to Judaism, and now to Popery, they conceal it for a season, like a root in the earth; but as they have opportunity they begin to discover what is within. And several ways they do so. Commonly they begin the discovery of themselves in the neglect of church assemblies and duties, as the apostle declares, Heb 10:25; Heb 10:25; thence they proceed to perverse disputings, and contentions against the truth, 1Ti 6:5; and so go on to manifest themselves in practices, as occasions, opportunities, and advantages are ministered. This root will not always lie covered, this evil heart will manifest itself: which is the springing up which is here intended.

[3.] The first effect hereof in the church is trouble springing up; do trouble you. It doth so, it will do so, in and upon its springing up. The word is nowhere used in the Scripture but in this place. It is to give trouble by bringing things into disorder, tumult, and confusion. And a threefold trouble is, or may be, given unto the church by this means:

1st. A trouble of sorrow and grief, for the evil, sin, and eternal ruin, of those who have been united with them in the same society of the profession of the gospel It is no small trouble, unto them who have the bowels of Christian compassion, to see men wilfully ruining their own souls, as they do in this case, Heb 10:26-29.

2dly. When those in whom this root is are either confident or many, they will trouble the church, disorder it, and cast things into confusion, by wrangling disputes, speaking perverse things, endeavoring to draw disciples, to corrupt and deceive; as is the way and manner of all apostates.

3dly. They trouble the church, by bringing an evil report upon it, for divisions, contentions, and instability; ofttimes also, by one means or another, exposing it to external trouble and persecution. This is the first effect which the springing up of this root of bitterness in churches, or among professors of the gospel, doth produce; it troubleth them. And herein the apostle includeth an argument unto the diligent inspection which he exhorts unto, namely, the prevention of this trouble in the church.

[4.] The last effect of it, the utmost of its progress, is, that many be defiled by it. And thereby, by this root, so springing up, and bearing this fruit of trouble. A dangerous thing it is to have such things fall out in churches; namely, that there be amongst them a man or woman, a family or tribe, few or more, that on any pretences incline unto a departure from the truth of the gospel. It seldom stops with themselves. The ignorance, negligence, darkness, but especially the want of experience of the power of the truth of the gospel, are easily imposed on by them, and thereby they are defiled. And thus it often falls out, not with one or two, but with many. Ofttimes whole churches have been ruined by this means; yea, hereby a fatal apostasy was introduced in all the visible churches of the world.

There is no difficulty in the expression of the apostle, of their being defiled; as though it were not proper to be defiled by a root springing up. For the apostle doth not speak of the manner of its operation and infection, but of the effect it produceth; and this is, that men who have been cleansed by baptism, and the profession of the truth, should be again contaminated with abominable errors, or filthy lusts, as it is fully declared, 2Pe 2:18-22. And we may observe,

Obs. 5. That the root of apostasy from God and the profession of the gospel may abide invisibly in professing churches So our apostle declares it at large, 2Ti 2:16-21; with the reason of it. And we may hence infer,

1. That we ought not to be surprised when any such root discovereth itself by springing up; it is no more but what we are warned of.

2. That in such a season it is divine election that secures true believers from apostasy and defilement, 2Ti 2:19, Mat 24:24.

Obs. 6. Spiritual evils in churches are progressive. From small, imperceptible beginnings, they will grow and increase to the worst of evils, 2Ti 2:17; 2Ti 3:13. And it will hence follow, that it is the duty of churches to watch against the first risings and entrances of such evils amongst them; which is here given them in charge.

Obs. 7. It is the duty of churches, what in them lies, to prevent their own trouble, as well as the ruin of others.

Obs. 8. There is a latent disposition in negligent professors to receive infection by spiritual defilements, if they are not watched against, Many will be defiled.

Obs. 9. That church-inspection is a blessed ordinance and duty, which is designed by Christ himself as a means to prevent these contagious evils in churches. And the neglect of it is that which hath covered some of them with all manner of defilements.

Fuente: An Exposition of the Epistle to the Hebrews

Looking: Heb 2:1, Heb 2:2, Heb 3:12, Heb 4:1, Heb 4:11, Heb 6:11, Heb 10:23-35, Deu 4:9, Pro 4:23, 1Co 9:24-27, 1Co 10:12, 2Co 6:1, 2Co 13:5, 2Pe 1:10, 2Pe 3:11, 2Pe 3:14, 2Jo 1:8, Jud 1:20, Jud 1:21

any man: Luk 22:32, 1Co 13:8, Gal 5:4

fail of: or, fall from, Gal 5:4

any root: Heb 3:12, Deu 29:18, Deu 32:32, Isa 5:4, Isa 5:7, Jer 2:21, Mat 7:16-18

trouble: Jos 6:18, Jos 7:25, Jos 7:26, Jos 22:17-20, Eph 5:3, Col 3:5

and thereby: Exo 32:21, 1Ki 14:16, Act 20:30, Act 20:31, 1Co 5:6, 1Co 15:33, Gal 2:13, 2Ti 2:16, 2Ti 2:17, 2Pe 2:1, 2Pe 2:2, 2Pe 2:18

Reciprocal: Exo 23:13 – be circumspect Lev 13:46 – without Lev 14:36 – be not made Lev 15:31 – Thus shall Num 5:3 – without Deu 11:16 – Take heed Deu 13:5 – put the evil away from the midst Jos 7:1 – the anger Jos 22:5 – take Jos 23:11 – Take good 2Ki 4:39 – a wild vine 2Ki 10:31 – took no heed Job 5:6 – spring out Psa 139:24 – wicked way Pro 5:4 – her Pro 15:32 – refuseth Ecc 9:18 – sinner Son 7:12 – let us see Jer 17:21 – Take Hos 10:4 – thus Mal 3:16 – spake Mat 13:25 – men Mat 25:3 – foolish Mar 13:33 – General Luk 17:3 – heed Luk 21:34 – take Joh 15:2 – and Act 5:11 – General Act 8:23 – the gall Act 13:43 – persuaded Act 20:28 – Take Rom 6:19 – unto iniquity 1Co 6:12 – but I 2Co 7:11 – fear Gal 6:17 – let 2Th 3:6 – that ye 1Ti 3:1 – bishop 1Ti 4:16 – Take Tit 2:11 – the grace Heb 6:4 – it is Jam 1:25 – looketh 1Pe 5:2 – taking 2Pe 1:5 – giving Rev 8:11 – Wormwood

Fuente: The Treasury of Scripture Knowledge

PROFANITY

Looking diligently lest there be any profane person, as Esau, who for one morsel of meat sold his birthright.

Heb 12:15-16

It seems to us, as we read the old story, to have been almost incredible folly in Esau to have flung away his birthright for so trifling a consideration as a meal.

I. But take a parallel case in modern life.For any one now to cheat at cards is to forfeit the honour of a gentleman, yet for the sake of winning a little money men have been known to make this sacrifice. Well, there is a higher birthright even than that of an English gentleman which belongs to all of us as children of God; and this we recklessly cast from us when we allow our conduct to be dictated by the desires of the flesh. And I doubt if there is any one here who has reached manhood that could not tell of some who have gone under, as we say, through not setting their hearts on higher things than the things of sense. I could tell you of some ruined by drink, of others ruined by gambling. And they were such bright boys, popular with every one. Ones heart goes out, like Isaacs heart, to the young Esaus of the worldbright, passionate, strong, generous, frank, affectionate; but we know that without the fear of God all this charm will go to waste. If only, we say, God could be to them a living God, about their path; if they could but be taught not to be profane.

II. What is the cure for the unspiritual view of life?How may we save our young Englishmen from the failure of Esau? The horror of profanity is that it is so hard to cure.

(a) Our wills may be strengthened by prayer and watching; but if we are profane, if we never think of ourselves as Gods children, we shall have no desire to watch or to pray. If Esau had ever pondered the promise to make of him a great nation, could he have so lightly flung it from him for a moments gratification? Let us ponder Gods promises.

(b) Let us read the Book that tells us of our birthright as Gods children. Believe me, there is no protection against profanity like the reading of the Bible. For no one can read the Bible without the thought ever presenting itself and recurring, that God is interested in human life, that He has set a standard for it, that there are deeds which He hates and deeds which He loves, and that there are means provided by which man may be helped to live the life that God approves. To those who will read constantly in the Bible the thought of God as caring, loving, guiding, becomes a constant thought; and to have such a thought of God, to live under the sense of Gods good providence, is to have the strongest defence that we can have. May I urge upon all of you the habit of reading a few verses of the Scripture every night before you go to bed?

III. We must not suppose, because the Apostle is pointing his moral against Esau, that he is therefore holding up Jacob for our unqualified approbation. It must strike you that Jacob, in his own way, had to learn not to be profane before his life could be made a success. Jacobs profanity was not of the careless, impulsive sort; it was calculating. He thought he could keep in with God and secure His blessing, and yet be dishonest; and God taught him by twenty years hard discipline that religion means righteousness. It is of the first importance for us all, whether we have the Esau or the Jacob temper, to flee from profanity; to understand and keep in mind what our birthright isthat we are children of God and brethren of Jesus Christ. Success in life, as we shall see more clearly at the end of it, is to bear a character that God can recognise as inspired by the Holy Spirit of His Son; and the only way to win this character is to live frankly and fearlessly as the children of God and the brethren of Jesus Christ.

Rev. Canon Beeching.

Illustration

It is quite plain that neither brains nor muscles alone, nor even these combined, really make up true manhood. Higher than both is character; and to each natural bent, to one as much as the other, the way is open to achieve character. To win character is the only true success in life, for that is to fulfil the purpose of the world. We are sent here with all varieties of physical and mental equipment, with all kinds of special powers adapted to special work; but for each of us, when life is over and the audit comes, the question must be, What in the process of living have we made out of all this raw material of desire and impulse, what at the end of the process are we ourselves? This old-world story, then, of Esau and Jacob is roughly the history of a success and a failure to win character; the success of Jacob, the failure of Esau.

Fuente: Church Pulpit Commentary

Heb 12:15. Look diligently denotes the idea of being careful how one conducts himself, otherwise he may get out of the right path and fall from the grace or favor of God. Root of bitterness means a feeling of hatred against others, which could be only a source of trouble among disciples that would spread defilement among them.

Fuente: Combined Bible Commentary

Heb 12:15. Looking diligently. The word is used generally of pastoral oversight, but is here used to enforce mutual watchfulness and discipline; a truth set forth also in chap. Heb 10:24, Heb 3:12, Heb 4:1.

Lest any man fail of (come short of by willfully relinquishing) the grace of God. The characteristic of the Gospel is grace, apart from the works of the Law; and a man falls from it who puts himself at a distance from the blessing, and so gives it up.

Lest any root, or plant, of bitterness, trouble the sacred enclosure of the Church, and thereby the many (the larger part of the ground even) be defiled (corrupted).

Fuente: A Popular Commentary on the New Testament

Our apostle having declared what our duty is with respect to ourselves, in the the foregoing verses, here acquaints us, how much it is our duty to take care of, and watch over others, to do what in us lies, that none may fall short of the grace of God, that is, fall from the grace of God, and the profession of Christianity; so that it is very plain, that apostasy is the sin here pointed at, their falling back from Christianity to Judaism, for fear of persecution: This is deservedly called a root of bitterness springing up, according to Deu 29:18 A root that beareth gall and wormwood.

Learn hence, 1. That looking diligently unto the good of others, and to prevent their falling into sin, especially into the sin of apostasy, is a duty we are obliged to by the light of nature and the royal law of love.

Learn, 2. That the root of apostasy from God, and the profession of Christianity, may abide invisibly in and among eminent professors of religion. It is here called a root, because at the beginning it is hidden in the hearts of men, and cannot be discovered until it springs up; and it is called a root of bitterness, because of its noxious and poisonous qualities, its bitter effects and fruits.

Learn, 3. That there is no man professing the gospel who comes short of the grace of God, but it is by reason of himself and his own sin. Unbelief, negligence and sloth are the true causes why such persons do fail of the grace of God: Looking diligently, lest any man fail of the grace of God.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 12:15-16. Looking diligently With the greatest attention, watchfulness, and care, for yourselves and each other; for Christ hath ordained that the members of the same church or society should mutually watch over one another, and the whole body over all the members, to their mutual edification; lest any man fail of the grace of God That is, come short of it, or do not obtain it, as the same verb is rendered, Rom 3:23. It means also to be deficient in any thing, Mat 19:20; sometimes to come behind, 1 Corinthians 1-7; and sometimes to be destitute, Heb 11:37; which different senses of the expression are nearly allied to each other, and seem all to be here included; lest any root of bitterness springing up, trouble you The apostle here alludes to Deu 29:18, Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away from the Lord, lest there should be a root that beareth gall and wormwood; and he primarily intends, lest there be any person whose heart is inclined to apostacy from the gospel. He may mean, however, also, lest any evil disposition, such as covetousness, ambition, anger, malice, envy, revenge, should spring up in any person or number of persons, and destroy the peace and harmony of the Christian society. In general, any corruption, either in doctrine or practice, is a root of bitterness, which, springing up, would trouble others, and might defile many. See note on Deu 29:18. Lest there be any fornicator Lest any, not following after universal holiness, should be suffered to fall even into gross sin, particularly that of fornication, a sin which is most directly and particularly opposed to that holiness which the apostle has been exhorting the believing Hebrews to press after, as an attainment without which they should not see the Lord; or profane person One who treats sacred things with contempt, or who despiseth or makes light of spiritual blessings; who neglects Gods worship, speaks irreverently of him, and of his word and ordinances; and who, in the whole of his behaviour, shows that he has no just sense of God and his attributes, or of religion, and therefore is ranked among the most flagitious sinners, 1Ti 1:9. As Esau We do not read that Esau was a fornicator, nor does the apostle say that he was addicted to that vice. By putting a comma after the word fornicator, and by connecting the words, or profane person, with what follows, Esau will be called only a profane person: this he showed himself to be by selling his birthright for a mess of pottage. It is true, Jacob proposed to him to sell these, not, however, as taking advantage of his necessity, but, as Macknight thinks, because he had heard him on former occasions speak contemptuously of his birthrights. For what else could put it into Jacobs mind to make the proposition? Therefore, when, instead of going into his fathers tent, where he might have got food, Esau sold his birthright for a mess of pottage, he showed the greatest profanity; for in the family of Abraham the birthright entitled the eldest son to spiritual as well as temporal privileges; he had a right to the priesthood, Exo 19:22; and to a double portion, Deu 21:17; and was lord over his brethren, Gen 27:29; Gen 27:37; Gen 49:3. Further, in that family the firstborn, as the root of the people of God, conveyed to his posterity all the blessings promised in the covenant: such as a right to possess the land of Canaan, and to be the father of him in whom all nations were to be blessed, and to explain and confirm these promises to his children in his dying blessing to them, of which we have a remarkable example in Jacob, Genesis 49. See note on Gen 25:29-34.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 15

Lest any man fail, &c.; lest he apostatize, and lose the grace of God.–Any root of bitterness; any source of bitterness, that is, of sin and suffering.

Fuente: Abbott’s Illustrated New Testament

12:15 {10} Looking diligently lest any man fail of the grace of God; lest any {f} root of bitterness springing up trouble [you], and thereby many be defiled;

(10) We must study to edify one another both in doctrine and example of life.

(f) That no heresy, or backsliding be an offence.

Fuente: Geneva Bible Notes

Negatively the writer warned against neglecting God’s grace (help). God’s grace enables us to persevere (cf. Heb 3:12), but here it is almost synonymous with the Christian faith. This neglect would result in unfaithfulness spreading as a poison among God’s people (cf. Deu 29:17-18). The writer pictured departure from the truth here as a root that produces bitter fruit in the Christian community. It normally results in the spiritual defilement of many other believers eventually. The writer was not implying that most of his readers were in danger of apostatizing (cf. Heb 6:9) but that the failure of only one individual can affect many other believers.

"Stubbornness, when it grows, produces the noxious fruit of apostasy, which is equivalent to excluding oneself from the grace of God. . . .

"The sin of one individual can corrupt the entire community when that sin is apostasy, because defilement is contagious. One who is defiled by unbelief and apostasy becomes a defiler of others." [Note: Ibid., pp. 453, 454.]

"The writer has just referred to the need for helping those who are weak and failing in their faith. It would be logical that this still is in reference to them, providing a more specific instance in which some are failing. It is a failing with reference to the grace of God, especially as it relates to seeking forgiveness for failure. It is uncalled for to take this reference and make it a general designation of the plan of salvation." [Note: Duane A. Dunham, "An Exegetical Examination of the Warnings in the Epistle to the Hebrews" (Th.D. dissertation, Grace Theological Seminary, 1974), p. 227.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)