Exegetical and Hermeneutical Commentary of Hebrews 10:23
Let us hold fast the profession of [our] faith without wavering; (for he [is] faithful that promised;)
23. the profession of our hope ] Rather, “the confession of our Hope.” Here we have the same trilogy of Christian graces as in St Paul Faith (Heb 10:22), Hope (Heb 10:23), and Love (Heb 10:24).
without wavering ] “So that it do not bend.” It must be not only “secure” (Heb 3:6; Heb 3:14), but not even liable to be shaken.
for he is faithful that promised ] Heb 6:13, Heb 11:11, Heb 12:26. The writer felt the necessity of insisting upon this point, because the sufferings of the Hebrew converts, and the long delay (as it seemed to them) of Christ’s return, had shaken their constancy.
Fuente: The Cambridge Bible for Schools and Colleges
Let us hold fast the profession of our faith without wavering – To secure this was one of the leading designs of this Epistle, and hence, the apostle adverts to it so frequently. It is evident that those whom he wrote were suffering persecution Heb. 12, and that there was great danger that they would apostatize. As these persecutions came probably from the Jews, and as the aim was to induce them to return to their former opinions, the object of the apostle is to show that there was in the Christian scheme every advantage of which the Jews could boast; everything pertaining to the dignity of the great Founder of the system, the character of the High Priest, and the nature and value of the sacrifices offered, and that all this was possessed far more abundantly in the permanent Christian system than in what was typical in its character, and which were designed soon to vanish away. In view of all this, therefore, the apostle adds that they should hold fast the profession of their faith without being shaken by their trials, or by the arguments of their enemies. We have the same inducement to hold fast the profession of our faith – for it is the same religion still; we have the same Saviour, and there is held out to us still the same prospect of heaven.
For he is faithful that promised – To induce them to hold fast their profession, the apostle adds this additional consideration. God, who had promised eternal life to them, was faithful to all that he had said. The argument here is:
(1)That since God is so faithful to us, we ought to be faithful to him;
(2)The fact that he is faithful is an encouragement to us.
We are dependent on him for grace to hold fast our profession. If he were to prove unfaithful, we should have no strength to do it. But this he never does; and we may be assured, that all that he has promised he will perform. To the service of such a God, therefore, we should adhere without wavering; compare the notes on 1Co 10:13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Let us hold fast the profession of our faith] The word , from , together, and , a word, implies that general consent that was among Christians on all the important articles of their faith and practice; particularly their acknowledgment of the truth of the Gospel, and of Jesus Christ, as the only victim for sin, and the only Saviour from it. If the word washed above refer to Christian baptism in the case of adults, then the profession is that which the baptized then made of their faith in the Gospel; and of their determination to live and die in that faith.
The various readings on this clause are many in the MSS., c. , the confession of our HOPE D*, two of the Itala, Vulgate, Erpen’s Arabic, and the AEthiopic. , the confession of FAITH; one of the Barberini MSS. and two others. This is the reading which our translators have followed; but it is of very little authority. , the promise of HOPE; St. Chrysostom. , the HOPE of our PROFESSION; one of Petavius’s MSS. But among all these, the confession or profession of HOPE is undoubtedly the genuine reading. Now, among the primitive Christians, the hope which they professed was the resurrection of the body, and everlasting life; every thing among these Christians was done and believed in reference to a future state; and for the joy that this set before them, they, like their Master, endured every cross, and despised all shame: they expected to be with God, through Christ; this hope they professed to have; and they confessed boldly and publicly the faith on which this hope was built. The apostle exhorts them to hold fast this confession without wavering-never to doubt the declarations made to them by their Redeemer, but having the full assurance of faith that their hearts were sprinkled from an evil conscience, that they had found redemption in the blood of the lamb, they might expect to be glorified with their living Head in the kingdom of their Father.
He is faithful that promised] The eternal life, which is the object of your hope, is promised to you by him who cannot lie; as he then is faithful who has given you this promise, hold fast the profession of your hope.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let us hold fast; this duty is inferred from the doctrine of the gospel High Priest, and the perfect work he wrought in taking away sin, and bringing in everlasting righteousness: let us herefore persevere in the faith and hope of him, really, actually, stedfastly, retaining it with all our might and power; whatsoever insinuations may be used to entice us, or violence by persecutions to force us, from it, retaining it still in mind, will, affection, and operation.
The profession of our faith; an outward exhibition to the world both in word and deed, as we have it sincerely in our hearts, solemnly owning it in the ordinances of God in his church, of the hope we have in Christ our High Priest, and of all that he hath purchased for us, and promised to perform in us and to us, Heb 3:1,6; 4:14; 6:11; Rom 10:9,10; 1Pe 1:3,21.
Without wavering; aklinh, without any declining from it, either to the right or left, from the first and due state of it; not warping or wavering from the revelation of God about it, when others weakly made a defection from it, Heb 6:6,9. And good reason for this unbiassed retention of it, while others declined.
For he is faithful that promised; for God, who covenanted with them what he will be to and do for them, is only primitively, eminently, and reciprocally faithful and unchangeable for his person and purpose; all is sure on Gods side, Num 23:19, and his power is irresistible. He hath promised to reward those who persevere and continue to the end true to the Redeemer, and to give them grace and assistance that they may so continue, so as they need not fear the power of their enemies, nor their own weakness, for he will enable them to perform the duty, endure the afflictions for it, and then to reach the blessing, 1Co 10:13; 1Th 5:23,24; 2Th 3:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. (Heb 3:6;Heb 3:14; Heb 4:14.)
professionGreek,“confession.”
our faithrather asGreek, “our hope”; which is indeed faithexercised as to the future inheritance. Hope rests on faith,and at the same time quickens faith, and is the ground of ourbold confession (1Pe 3:15).Hope is similarly (Heb 10:22)connected with purification (1Jo3:3).
without waveringwithoutdeclension (Heb 3:14),”steadfast unto the end.”
heGod is faithful toHis promises (Heb 6:17; Heb 6:18;Heb 11:11; Heb 12:26;Heb 12:28; 1Co 1:9;1Co 10:13; 1Th 5:24;2Th 3:3; see also Christ’spromise, Joh 12:26); but manis too often unfaithful to his duties.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let us hold fast the profession of our faith without wavering,…. Either in the grace or doctrine of faith, or in the profession of both; [See comments on Heb 4:14].
For he [is] faithful that promised; that is God; and it is true of Father, Son, and Spirit; but God the Father may be more especially designed: he is a promising God, and is known to be so by his people; he is eminently and emphatically the Promiser; and all other promisers, and the promises made by them, signify little; but the promises of God are exceeding great and precious, very ancient, free, and unconditional, irrevocable and immutable, and are admirably suited to the cases of his people, and will be fulfilled everyone of them: they include in them things temporal, spiritual, and eternal; things temporal, as that his people shall not want, that their afflictions shall work for good, and that he will support them under all their troubles; things spiritual, as that he will be their God, which takes in his everlasting love to them, and his gracious presence with them, and his protection of them; and that all grace shall be wrought in them, and every blessing of grace bestowed on them: and things eternal; as everlasting glory and happiness; the promise of eternal life was in God’s heart, made in the covenant, and put into Christ’s hands before the world began, and is declared in the Gospel: now God is faithful to all his promises, nor can he fail, or deceive; he is all wise and foreknowing of everything that comes to pass; he never changes his mind, nor forgets his word; and he is able to perform, and is the God of truth, and cannot lie; nor has he ever failed in anyone of his promises, nor will he suffer his faithfulness to fail; and this is a strong argument to hold fast a profession of faith.
Fuente: John Gill’s Exposition of the Entire Bible
Let us hold fast (). Present (keep on holding fast) active volitive subjunctive of as in Heb 3:6; Heb 3:14.
That it waver not (). Common compound adjective (alpha privative and , unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair.
That promised ( ). First aorist middle articular participle of . This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Heb 6:13; Heb 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.
Fuente: Robertson’s Word Pictures in the New Testament
Profession of our faith [ ] . Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops ‘, and Rheims. On confession see on 2Co 9:13, and comp. notes on 1Ti 6:12,
Heb 10:13The phrase confession of hope N. T. o. They are steadfastly to confess their hope in God ‘s promise and salvation. Comp. ch. Heb 3:6; Heb 6:11, 18; Heb 7:19. Hope is here = the object of hope.
Without wavering [] . N. T. o.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let us hold fast,” (katechomen) “Let us hold fast,” grasp, or cling to; The “us” appeal is to “the house of God,” the “new covenant” body or church of commissioned worship and service by our Lord, High Priest, and coming king, as cited in Heb 10:21. “Hold fast” means to take hold, not let go, as in 1Co 15:58; Gal 6:9; Jud 1:3.
2) “The profession of our faith without wavering,” (ten homologian tes elpidos akline) “The confession of our hope unyieldingly,” tenaciously, without letting go, or turning away under any circumstance; For Jesus has gone before us, is looking on from heaven, has promised all the present and future help his servants will ever need, and victory at the end of the way; Hallelujah, what an assurance, ; 1Co 10:13; Heb 13:5; 1Co 15:57.
3) “(For he is faithful that promised;),” (pistos gar ho epangeilamenos) “Because faithful is the one promising; He still speaks, makes his sin-remitting promises “thru faith in his blood; to every believer, without failure; His word is true, from the beginning, Psa 119:160; and he is the way, the truth, and the life, Joh 14:6; 1Co 1:9; 1Th 5:24; 2Th 3:3; Rom 4:21; Heb 11:11.
Negatively this faithfulness, veracity, or trustworthiness of God’s character in keeping his promises thru his Son, is expressed, “if we believe not, (even doubt at times) yet he abideth faithful: he cannot deny himself,” 2Ti 2:13; Joh 14:1-3.
Fuente: Garner-Howes Baptist Commentary
23. Let us hold fast, etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ.
But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. (176)
(176) Our version has “faith,” but it should be “hope,” as found in almost all copies. “Profession of hope” is a Hebraism for professed hope, or the hope we profess. He mentioned “faith” in the preceding verse, and now “hope” as being its daughter, and as that which especially sustained them under their trials. — Ed.
Fuente: Calvin’s Complete Commentary
(23) In this verse again we have the characteristic words of earlier exhortations: hold fast (Heb. 3:6; Heb. 3:14); profession, or, rather, confession (Heb. 3:1; Heb. 4:14).
Of our faith.This rendering, apparently found in no earlier English version, is supposed to be due to oversight on the part of our translators. The true reading is of the hope (Heb. 6:11; Heb. 6:18-19). The two following words must be joined with confession, let us hold fast the confession of the (Christian) hope so that it waver not. This hope maketh not ashamed (Rom. 5:5), for the promise is sure.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Let us hold fast As we have a new and immeasurably superior access to the holiest, let us firmly maintain the confession, (rather, than, as in our translation, profession.) There must be no relapse to the old.
For Encouraging assurance, if we are firm on our part there will be no failure on God’s part. It is God who has promised, and he will be faithful.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let us hold fast the confession of our hope that it waver not, for he is faithful who promised,’
The writer now applies this to his specific purpose in writing, to maintain their faith and testimony. Because of all this they are not to waver but to hold fast the confession of their hope (compare Heb 3:6; Heb 6:11; Heb 6:18-19; Heb 7:19). The thought of ‘hope’ fixes their thoughts on their future hope, emphasised with regard to God’s true people in chapter 11, where it is constantly stressed that they endured because of the hope set before them. Yet here it is also in the light of their present experience of God. As a result of being purified by the blood and transformed by the Spirit, and of having full direct access to God, they must be faithful witnesses to Jesus Christ, and what He offers for the future, recognising that He who made the promises is Himself faithful and will not fail them. They must trust in the faithfulness of God ( 1Co 1:9 ; 1Co 10:13; 1Th 5:24) and recognise the certainty of the fulfilment of His promises, and make that confidence apparent to others, confessing their confident hope. For ‘he who confesses Me before men, him will I confess before My Father in Heaven’ (Mat 10:32).
Fuente: Commentary Series on the Bible by Peter Pett
Heb 10:23. The profession of our faith Of our hope. So it is in all our manuscript copies but one. See ch. Heb 6:18-19. This profession is to be held , without swerving or bending from it; as some did, Heb 10:25 and others were likely to do, considering the persecutions they underwent, Heb 10:33-34. The last clause of this verse confirms the above reading: Hold fast your hope,for he is faithful, and to be depended on, who hath promised an eternal inheritance to them, who by patient continuance in well-doing, seek for glory, honour, and immortality.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 10:23 . The words: , are, by the Peshito, by Primasius, Faber Stapulensis, Luther, Estius, Wolf, Baumgarten, Storr, Kuinoel, Bleek, Stein, de Wette, Bloomfield, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebrerbr . p. 741, Obs. ), Alford, Maier, Kluge, and others, combined in one , and referred still to , Heb 10:22 , as a second participial clause. Better, nevertheless, shall we conjoin with ; so that becomes a parenthetic clause, which specifies the subjective qualification to the , exactly as . . ., Heb 10:22 , brought out the subjective qualification to the . In connection with the first-named construction, [102] the rhythmical symmetry of the members, Heb 10:22-23 , would be needlessly sacrificed, and stand there too much torn from the context. For the supposition that might have been wanting before , since a third verb ( ) follows at Heb 10:24 , the placing of the was thus necessary only before this last, is erroneous; inasmuch as the author could hardly, from the very outset, comprehend Heb 10:24 in thought with Heb 10:22 , and Heb 10:23 , on the contrary, only brings in later that which is observed at Heb 10:24 as a new and independent exhortation, while stands together in the closest inner relation (as a decided approaching to the communion with God opened up by Christ, and a persevering maintenance of the same).
] inasmuch as our body has been washed with pure water [washed as regards the body with pure water]. Reference to the sanctifying of Christians by Christian baptism. Comp. Eph 5:26 ; Tit 3:5 . Analogon in the Levitical domain the washings, Exo 29:4 ; Exo 30:19 ff; Exo 40:30 ff.; Lev 16:4 . To find denoted in a merely figurative sense (to the exclusion of baptism), with Calvin [Owen] and others, in accordance with Eze 36:25 : the communication of the Holy Ghost ; or, with Limborch, Ebrard, and others: the being cleansed from sins ; or, with [Piscator and] Reuss: the blood of Christ (“Il s’agit ici, comme dans toute cette partie de l’ptre, du sang de Christ. C’est ce sang, qui nous lave mieux que l’eau des Lvites”); or, with Schlichting: “Christi spiritus et doctrina, seu spiritualis illa aqua, qua suos perfundit Christus, ipsius etiam sanguine non excluso,” we are forbidden by the addition of , which implies likewise the reminiscence of an outward act.
] that which is pure, and in consequence thereof also makes pure.
] let us hold fast the confession of hope as an unbending, unswerving one.
] inasmuch as the became at once, with baptism, the possession of believers.
] may here be taken actively (the confessing of the hope), but it may also be taken passively (the confession which has as its subject the Christian’s hope).
] stronger than , Heb 3:6 ; Heb 3:14 .
] for faithful (so that He keeps that which He promises; comp. 1Co 1:9 ; 1Co 10:13 ; 1Th 5:24 ) is He who has given the promises (namely, God ). Ground of encouragement for the .
[102] A third mode of combining, followed by Hofmann ( Schrifthbew . II. 2, 2 Aufl. p. 178 f.), according to which is separated by a full stop from that which precedes, and is conjoined with , will since thereby the harmonic clause-formation of the whole delicately-arranged period, vv. 19 23, is rudely shattered hardly meet with approval on any side. The period so euphoniously commenced would be lacking in the appropriate conclusion, the supposed new clause in the appropriate beginning.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2312
STEADFASTNESS AND ACTIVITY IN GODS SERVICE INCULCATED
Heb 10:23-25. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) and let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
CHRISTIANS in general do not sufficiently advert to Christian principles as a ground of action. Whilst they acknowledge their obligation to serve God, they lose sight of those considerations which alone can render his yoke easy, and his burthen light. They bear in mind that Christ offered himself a sacrifice for sin; but they forget, that his priestly office, which was but in part executed on earth, is still carrying on in heaven. Were this duly contemplated, it would afford a stimulus to exertion which nothing else can give. In the fourth chapter of this epistle, the Apostle urges it as a motive to steadfastness in our most holy profession: Seeing then that we have a great High-priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession [Note: Heb 4:14.]. In the passage before us he repeats the same glorious truth, and grounds upon it, not only the same exhortation, but an exhortation to various other duties connected with it. What these duties are, it is my intention at this time to point out.
Consider then,
I.
Our duty as followers of the Lord Jesus Christ [Note: Some copies read instead of ; but they both amount to the same, hope being the offspring of faith.]
It is our duty to profess openly our faith and hope in the Lord Jesus Christ
[We are not to be contented with exercising faith in him as our Saviour: we must confess him also before men: for, if with the heart we believe unto righteousness, it is with the mouth that confession must be made unto salvation [Note: Rom 10:10.]. But,]
This profession we must hold fast without wavering
[The more we make our light to shine before men, the more will those who love darkness, rather than light oppose us Nothing will be left untried to divert us from our purpose. Persuasion, derision, menaces, will all be used in their turn: and all manner of influence will be brought to bear upon us, if by any means we may be prevailed upon to renounce what the world calls our enthusiasm and folly. But we must hold fast our profession, whatever efforts be made to wrest it from us: we must hold it fast without wavering. There must be no inclination of the mind towards the ways we have forsaken, or the society we have left: We must forget our own people and our fathers house, if we would that our heavenly Bridegroom should have pleasure in our beauty [Note: Psa 45:10-11.]. We must hate father and mother, and even our own lives, in comparison of Christ [Note: Luk 14:26-27.]. There must be in us a determination of heart to follow the Lord fully, and at all events; even though we be threatened with scourging and imprisonment, as the Apostles were [Note: Act 4:19-20.]; or with a cruel death, as were Daniel and the Hebrew Youths [Note: Dan 4:18; Dan 6:10.]. As for those vain reasonings by which men endeavour to justify their departure from God, they must not be entertained for one moment Our whole life and conversation should proclaim whose we are, or whom we serve. We should be shining as lights in the world; and be as epistles of Christ, known and read of all men.]
Connected with our duty to Christ as his followers, is,
II.
Our duty as members of his mystical body
We are not to put our light under a bushel or a bed. When once we become united to Christ by faith, we become members of the body, of which he is the Head. To that body we from henceforth have duties, even as the members of our corporeal frame have to the body of which they constitute a part. With that body we are to unite, both in its public and social meetings, and not by withdrawing ourselves from it, to shew an indifference to its welfare. Some there were, even in the Apostles days, who, through cowardice or worldly-mindedness, forsook the assemblies of the Church: and some there are who do so at the present day. But whatever vain excuses they may offer for their conduct, they grossly neglect their duty, which is, to edify, as far as they are able, every member of Christs mystical body. This all are bound to do,
1.
In a way of mutual inspection
[We should consider one another; we should notice each others wants and weaknesses, defects and failings, in order to guard each other against the very beginnings of declension in the divine life, and to stimulate one another to exertion in the cause of truth and love. We should mark also one anothers abilities and opportunities for serving God, in order that the energies of all may be employed to the best effect. The members of our natural body, if attempting to execute offices for which they are not fitted, can effect little; but, when exerting themselves in their appropriate sphere, they all contribute to the general good. Thus should all the members of the Church seek out for themselves, and assign to each other, such offices as they are best qualified to perform; that, each labouring in his proper vocation, (he that ministereth, for instance, or teacheth, or exhorteth, or giveth, or ruleth, in the due discharge of their respective duties [Note: Rom 12:7-8.],) the whole body may be edified, and Gods name be glorified.]
2.
In a way of mutual excitation
[Love, both in its feelings and actings, is apt to languish, if it be not watched, and cherished, and quickened to activity, from time to time. This gift of God that is in us, needs to be stirred up, and fanned to a flame, by mutual exhortations. Hence we are told to provoke one another unto love and to good works. No member of the body should be idle: there are some good works which all may perform: and all should be penetrated with a desire to do what they can. It is by the unwearied exertion of all their powers that the designs of God are to be accomplished, both in the Church and in the world. But, as all are apt to be remiss, all should exhort and animate one another, and, so much the more as we see the day approaching. The final destruction of Jerusalem was very near at hand when this epistle was written: and that period would be most afflictive to the Church who fled to the mountains, as well as to those who abode in the city: and therefore they all needed to prepare for that trial, and to labour with redoubled zeal for the Lord, whilst an opportunity of serving him was afforded them. And to us also, there is a day of trial near at hand, even the day of death, and of our appearing before God in judgment. Then all our opportunities of serving and honouring God will be terminated for ever. O how diligent then should we be in redeeming the present time, and in labouring whilst it is day; seeing that the night, when no man can work, is so near at hand! To impress these thoughts on each others minds, and to stimulate one another to activity in the consideration of them, is our bounden duty: and whatever we may imagine about serving God acceptably in secret, whilst we neglect these public and social duties, we shall find ourselves awfully mistaken, when God shall call us to account for hiding our talent in a napkin.]
Such being our duties to Christ and his Church, let us notice,
III.
Our encouragement to perform both the one and the other
God is faithful to his promises
[Great, exceeding great and precious are the promises which he has given us in his word; promises suited to every state in which every member can be placed. In the covenant of grace they are all contained, even in that covenant of which Christ is the Mediator and Surety: and in Christ they are all yea and amen, to the glory of our covenant-God and Father [Note: 1Co 1:20.]. Not one of them shall ever fail of accomplishment: for God is not a man, that he should lie, or the son of man, that he should repent. Indeed he has confirmed his promises with an oath, that, by two immutable things in which it is impossible for God to lie, we may have strong consolation. The experience of all ages attests this blessed truth, that God is faithful to his promises. Joshuas appeal to all Israel, at the close of his long-protracted life and warfare, may be made also to every child of Abraham; Ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you; and not one thing hath failed thereof [Note: Jos 23:14.].]
This consideration may well animate us to the performance of all our duties
[If no promises had been given us, we might well have been discouraged: for who could engage in such an unequal warfare at his own charges? In like manner, if the promises had been less extensive, or less free, we might well despond; because we could have never merited the performance of them, nor ever have supplied what might be lacking in them. Moreover, if there had been any room to question Gods fidelity, we should still have been equally far from any solid comfort. But when we find the promises so perfectly free, that all are at liberty to lay hold upon them; and so full, that they extend to every possible want; and so sure, that sooner shall heaven and earth pass away, than one jot or tittle of them shall fail; do we not feel encouraged to embrace them, and to rely upon them, and to plead them, and to go forth in the strength of them to serve our God? Is not this one word, My grace is sufficient for thee, a full warrant for undertaking any service, or for meeting any trial, to which God may call us? May we not boldly say, I can do all things through Christ who strengtheneth me?
Here then is our encouragement to perform our duties to Christ and his Church. Whatever we may have to encounter for Christs sake, we may, in reliance upon his word, hold fast our profession; and whatever exertion may be necessary for filling up our respective offices as members of his body, we may labour and not faint; assured that, if we be steadfast, and unmoveable, and always abounding in the work of the Lord, our labour shall not be in vain in the Lord [Note: 1Co 15:58.].]
What then shall I say more? Is God faithful to his engagements? Then,
1.
Be ye faithful to yours
[If you have given up yourselves to him as his purchased possession, then have ye bound yourselves to glorify him with your bodies and your spirits which are his. Remember then the vows that are upon you; those which were made for you in your baptism; those which you took upon yourselves at your confirmation; and those which you have renewed at the table of the Lord. Labour diligently to perform them all; and not only to perform your own promises, but to stir up others to the performance of theirs also. Do not think to say, Am I my brothers keeper? for you have a duty to all the members of Christs mystical body; and you are as much bound to perform that, as to perform any other whatever. Address yourselves then to the work of the Lord; and whatever your hand findeth to do, do it with all your might. If you meet with difficulties and trials, be not discouraged, but go on boldly in the name and strength of the Lord. Draw not back on any account: for, if any man draw back, God will have no pleasure in him. He only who endureth to the end shall be saved. Look to yourselves then, that ye lose not the things which ye have wrought, but that ye receive a full reward [Note: 2 John, ver. 8]. Be faithful unto death; and God will give you a crown of life.]
2.
Live by faith upon the promises
[It is by the promises that ye have already been made partakers of a divine nature [Note: 2Pe 1:4.]; and by them must ye cleanse yourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God [Note: 2Co 7:1.]. Lay hold then on the promises: search them out with care: plead them before God with earnestness: and expect the accomplishment of them with confident assurance. This is the great secret of living unto God. This will keep up a continual intercourse between God and the soul. This will bring down Omnipotence to your aid. This will make every trial light, and every duty easy. This will enable you to defy all your enemies, and to challenge them all, whether individually or collectively, Who shall separate me from the love of Christ [Note: Rom 8:35-39.]? This will render you blessings to others, as well as blessed in your own souls: for those who behold your light, will thank God, and take courage, and be emboldened to serve God with increased alacrity themselves. Thus too you will be prepared for the day that is approaching: for whilst the idle and unprofitable servant will be cast into outer darkness, where is weeping and wailing and gnashing of teeth, the active and faithful servant will receive the plaudits of his Divine Master, and will enter into the joy of his Lord.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
Ver. 23. Without wavering ] Gr. , without tilting or tossing to one side or other. This amounts to more than that conjectural confidence of the Popish dubitanei, and that common faith that holds men in suspense, and hangs between heaven and earth as a meteor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 .] (First we must treat of the punctuation and connexion. I have stated above the ground for attaching . . . to the foregoing, with Syr., Primas., Faber Stap., Luther, E. V., Estius, Seb. Schmidt, Cramer, Michaelis (paraphr.), Wolf, Baumgarten, Storr, Kuin., De Wette, Bleek, Delitzsch, not to with Erasm., Beza, Erasm. Schmid, Bengel, Peirce (and Michaelis as Peirce), Griesb., Knapp, Heinrichs, Schulz, Bhme, Lachmann, Tholuck, Tischdf. (edn. 2), Ebrard, Lnemann. Besides, 1. the ground there alleged, it may be further urged, 2. that the has no imaginable connexion with . . ., whereas it continues to describe the condition in which we are to approach God: and, 3. that by joining this participial clause with what follows, the rhythm of the sentence (agst. Lnem.) is entirely broken up. Then, thus much being determined, our next question is, what stop to set after . Bleek prefers a period, Delitzsch a comma only. I believe a colon, as after , would best give the form of the sentence, in which the three verbs, , are correlative) let us hold fast (= , ch. Heb 4:14 ; let us hold with full and conscious possession: see ch. Heb 3:6 ; Heb 3:14 ) the confession (see on ch. Heb 4:14 ; subjective, but in a pregnant sense, that which we confess, held in our confession of it) of our hope (see ch. Heb 3:6 ; and bear in mind that is used also for the object of hope subjectivized: our hope (subj.), as including that on which it is fixed) so that it may be without wavering (“Valcknaer compares , 4Ma 6:7 ” Del. The adjective predicates that which the confession becomes by being held fast: = , ch. Heb 3:14 . The word itself is late Greek, found in lian, V. H. xii. 64: Lucian, Encom. Demosth. 33: Philo, al): for He is faithful that promised (viz. God, see reff.: and ch. Heb 6:13 ; Heb 11:11 ; Heb 12:26 , as referring to Him the title . Thl. interprets it, , , , and similarly c., al., but not so accurately):
Fuente: Henry Alford’s Greek Testament
Heb 10:23 . A second branch of the exhortation is given in the words “Let us hold fast and unbending the confession of our hope,” as in Heb 3:6 . Cf. also Heb 6:11 . For as yet in this life the fulness of blessing which comes of fellowship with God is not experienced, the perfected salvation and the heavenly country (Heb 12:22-23 ) are yet to be reached. But these are the contents of the Christian hope, and this hope is confessed and maintained in presence of a commonplace, scoffing and alluring world. It is to be maintained for the best of all reasons: . The promises of God are necessarily the ground of hope, v . Heb 6:12 . These promises cannot fail, because God cannot lie, Heb 6:18 .
Fuente: The Expositors Greek Testament by Robertson
hold fast. Greek. katecho. See Heb 3:6, Heb 3:14.
profession = confession. Greek. homologia. See 2Co 9:13.
our faith = the hope. Greek. elpis.
without wavering = unwavering. Greek. aklines. Only here. This agrees with “confession”.
faithful. Greek. pistos. App-150.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] (First we must treat of the punctuation and connexion. I have stated above the ground for attaching … to the foregoing, with Syr., Primas., Faber Stap., Luther, E. V., Estius, Seb. Schmidt, Cramer, Michaelis (paraphr.), Wolf, Baumgarten, Storr, Kuin., De Wette, Bleek, Delitzsch,-not to with Erasm., Beza, Erasm. Schmid, Bengel, Peirce (and Michaelis as Peirce), Griesb., Knapp, Heinrichs, Schulz, Bhme, Lachmann, Tholuck, Tischdf. (edn. 2), Ebrard, Lnemann. Besides, 1. the ground there alleged, it may be further urged, 2. that the has no imaginable connexion with …, whereas it continues to describe the condition in which we are to approach God: and, 3. that by joining this participial clause with what follows, the rhythm of the sentence (agst. Lnem.) is entirely broken up. Then, thus much being determined, our next question is, what stop to set after . Bleek prefers a period, Delitzsch a comma only. I believe a colon, as after , would best give the form of the sentence, in which the three verbs, , are correlative) let us hold fast (= , ch. Heb 4:14; let us hold with full and conscious possession: see ch. Heb 3:6; Heb 3:14) the confession (see on ch. Heb 4:14; subjective, but in a pregnant sense,-that which we confess, held in our confession of it) of our hope (see ch. Heb 3:6; and bear in mind that is used also for the object of hope subjectivized: our hope (subj.), as including that on which it is fixed) so that it may be without wavering (Valcknaer compares , 4Ma 6:7 Del. The adjective predicates that which the confession becomes by being held fast: = , ch. Heb 3:14. The word itself is late Greek, found in lian, V. H. xii. 64: Lucian, Encom. Demosth. 33: Philo, al): for He is faithful that promised (viz. God, see reff.: and ch. Heb 6:13; Heb 11:11; Heb 12:26, as referring to Him the title . Thl. interprets it, , , , and similarly c., al., but not so accurately):
Fuente: The Greek Testament
Heb 10:23. , and being washed) Single verbs and single participles cohere in Heb 10:22-24,[64] and the particle , and, divides the members of the sentence. But the order is, verb, participle; participle, verb; verb, participle, by Chiasmus.- , the body) The allusion is to the Levitical washings; and yet he does not say the flesh, but the body, by which the whole substance of the man is denoted by Synecdoche. The body also had been formerly polluted by sin, but it is washed, that it may be fitted, after the example of the holy body of Christ, Heb 10:10, for an oblation: Rom 12:1; 1Co 6:13; 1Co 6:20.- , with pure water) Eze 36:25; Joh 19:34; 1Co 6:11; Tit 3:5; 1Jn 5:6.-[65] , confession) Confession was taken up at baptism, and ought to be retained [held fast].
[64] Beng. thus makes , in Heb 10:23, join and , not and .-ED.
[65] – , with clean-of hope) In like manner cleansing is joined with hope, 1Jn 3:3.-V. g.
Fuente: Gnomon of the New Testament
hold: Heb 3:6, Heb 3:14, Heb 4:14, Rev 3:11
wavering: Jam 1:6
for: Heb 6:18, Heb 11:11, 1Co 1:9, 1Co 10:13, 1Th 5:24, 2Th 3:3, Tit 1:2
Reciprocal: Deu 7:9 – the faithful 2Ch 36:22 – that the word Lam 3:23 – great Luk 18:8 – when Rom 11:22 – if thou 1Co 15:2 – keep in memory Gal 5:1 – Stand Phi 4:1 – so 1Th 3:8 – if 1Th 5:21 – hold 2Ti 1:13 – Hold Heb 12:15 – Looking Heb 12:28 – have 1Jo 1:9 – he is Rev 2:13 – thou holdest Rev 2:25 – that
Fuente: The Treasury of Scripture Knowledge
DUTIES IN VIEW OF JUDGMENT
Let us hold fast the profession of our faith without wavering and so much the more, as ye see the day approaching.
Heb 10:23-25
The day here spoken of is, according to the constant use of Holy Scripture, a day of judgment. But it is not the judgment of all mankind, the last judgment of the world, that the writer of this letter sees approaching. It is the judgment of Jerusalem, the destruction of the Holy City and the Temple, the awful punishment of the ancient people of God.
What ought our attitude to be towards coming partial judgments of the world and the Church? We are always bound by our Lords precept to watch, since any one of them may be a speedy precursor of the last judgment, and all of them prepare the way for it.
The three duties enforced in our text are intended to heal a troubled condition of Church life.
I. Faithfulness to our baptismal confession is, in the mind of the writer of this Epistle, as in that of St. John, faithfulness to that central article which was the real test to a Jew, I believe that Jesus (or Jesus Christ) is the Son of God (see Heb 4:14). This is becoming, again, the test for ourselves.
II. The second duty is to provoke to love and to good works by a considerate attitude towards our fellow-Christians. This means especially to look favourably on such good causes as are unpopular or imperfectly popular, and I would instance in particular the causes of temperance and foreign missions. Both need consideration and not merely kind words. Both need, for instance, economy of effort, training of the young, study of new methods as well as perseverance in the old.
III. The third duty is that of assembling yourselves together for worship.Try to get some work to do for or in the Church in connection with the people among whom you live. It is those who know us whom we can help and who can help us by their criticism and encouragement. It is now well understood that easy gifts and subscriptions are not Gospel charity. But it is also a very old Christian saying, Let your alms grow hot in your hands until you know to whom you are giving them. Collections in church are important because they are put into the hands of responsible people, but chance-given alms usually do more harm than good.
Bishop J. Wordsworth.
Illustration
There are many things in our day to make us fearful. There is the materialism and indifference of a large portion of modern society; there is the corruption which pervades a great part of civil and commercial life; there is the inordinate and passionate life of pleasure, and the vices which follow in its trainthe gambling, the sensuality, the intemperance, the utter selfishness and thoughtlessness which often leads to real suicide (unconnected with insanity)the crowning sin of a life of sin. Even those who have still a sort of respect for religion are often half-hearted about it. They make the Lords Day their own day, and so deprive their religion of what was intended to be its most regular and common element of sacrifice and self-denial.
Fuente: Church Pulpit Commentary
Heb 10:23. Hold fast means to be faithful to the end. He is faithful denotes that the Lord is always true and makes His promises good.
Fuente: Combined Bible Commentary
Heb 10:23. Thus forgiven and renewed and sprinkled with blood, washed as with water, heaven is ours, though only in hope (Rom 8:24), and what remains is that we hold fast the profession of our hope (the undoubted reading) without wavering. Those who refer the previous clause to baptism find here an argument for that view: hold fast the hope which you expressed when you confessed Christ in baptism, became conformed to Him in His death, and vowed to walk henceforth in newness of life (Rom 6:3-15; Col 2:12; Gal 3:27)a good sense; and yet confession is generally used in this Epistle without specific reference to baptism (chap. Heb 4:14, Heb 3:1), and the change of reading from faith to hope points rather to the view that it is not chiefly the baptismal answer they are to remember, but the general hope in Christ which their daily life and speech have avowed to the world. Their hope is not to waver, but is to be stedfast (chap. Heb 3:14), neither allured by worldly pleasures nor frightened by persecutions, doubting neither the greatness nor the certainty of the reward.
For faithful is he that promiseda common Pauline formula (1Th 5:24; 1Co 1:9; 1Co 10:13, etc.). A lying god, a perjured god (chap. Heb 6:18), is not the God of the covenant or of the Bible.
Fuente: A Popular Commentary on the New Testament
The second duty which the apostle exhorts the Hebrews here unto, is perseverance in the Christian faith and hope, in order to the actual enjoyment of the great reward.
Where observe, 1. The duty itself to hold fast the profession of our faith: not blindly, without due examination; but, having examined the grounds and foundations of our faith, to maintain the profession of it against all tempations and terrors of the world, occasioned by sufferings and persecutions, and against all the cunning arts and insinuations of busy and disputing men, whose design it is to unhinge us from our religion, and make us proselytes to their party and faction: Thus let us hold fast the profession of our faith without wavering.
Observe, 2. The reason enforcing this duty, because he is faithful that has promised. Mark the gradation: We have a promise, even a promise of eternal glory, as the reward of our perseverance. This promise is God’s promise, not man’s, and the promise of a faithful God, who neither can nor will change his mind; he can as soon change his being as change his word and promise; He is faithful, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Holding Fast the Confession of Hope A home in heaven is the sincere hope of every Christian. The writer encouraged his readers toward faith in the one who promised such a home. He urged them to hold fast to Christ and His teachings since He is the object of the Christian’s confession of faith. As Christian brothers and sisters, we should think about one another with the goal of finding ways to encourage each other to love and good works. Indeed, love will bring one to do good works ( Joh 14:15 ).
One means of encouraging one another would be public worship, the purpose of which is to edify ( 1Co 14:26 ). Therefore, the writer told his readers to attend those assemblies and not forsake them. It was an ideal time to stir all the people and encourage them along the road to heaven. This was especially important as they could see the coming “day” ( Heb 10:23-25 ). This writer believes the “Day approaching” refers to the destruction of Jerusalem. The writer obviously believed the day was imminent and warned his first century readers of that fact. Today, we need to be constantly aware of the approaching judgment day. While we cannot know it is imminent, we can be sure we will all face judgment ( Mat 25:13 ; Heb 9:27 ).
Fuente: Gary Hampton Commentary on Selected Books
Moses and Faith
Moses gave up these luxuries and chose to suffer the reproach Christ and all believers in God have to bear. He did this so he could receive the reward of heaven. Milligan believes this to be the reproach that Christ bore while on earth and the reproach that he bears through the person of all true believers. Christ is the righteousness of all the redeemed ( 2Co 5:21 ) and the writer indicates he believes Christ suffered afflictions in his body. When Moses left Egypt, he was afraid because others knew he had slain the Egyptian ( Exo 2:11-15 ). However, the Hebrew writer says he did not abandon Egypt out of fear, but faith. Through the eye of faith, Moses was able to see Christ, the invisible ( 1Ti 1:17 ; 1Ti 6:14-16 ), and take courage in the fact that Christ is faithful in keeping his promises ( Heb 11:26-27 ).
Moses and the children of Israel kept the passover, as God had commanded, believing that God would destroy the firstborn of Egypt and save the Israelites ( Exo 12:1-36 ). It was by faith that the Israelites were able to pass through the Red Sea and the Egyptians were drowned ( Heb 11:28-29 ; Exo 14:10-31 ).
Fuente: Gary Hampton Commentary on Selected Books
Heb 10:23-25. Let us hold fast the profession of our faith Or, rather, of our hope, as the most approved MSS., indeed all but one, read the clause. The apostle referred to that profession or confession of their hope of eternal life, which believers made at their baptism. For being Gods children, and heirs through faith in Christ, (Joh 1:12; Gal 3:26,) they had an undoubted right to hope for the heavenly inheritance: without wavering Without giving way to any doubt or fear in a case where we have such certain and indubitable evidence; or unmoved by the threats of our persecutors. For he is faithful that promised That is, all the promises of God shall be made good to us, if we continue steadfast. And let us consider one another Let us reflect seriously on one anothers temptations, trials, infirmities, failings, and other circumstances attending us, that we may judge what influence we can have over one another for our mutual advantage: and especially to provoke and excite one another unto love to God, his people, and all mankind; and to good works Of all kinds, the proper fruits of love. Not forsaking the assembling of ourselves together For public or social worship; as the manner of some is Either through fear of persecution, or from a vain imagination that they are above external ordinances; but exhorting one another To constancy in the faith, zeal and diligence in all works of piety and virtue; and so much the more as ye see the day approaching That awful day, in which we must appear before the tribunal of God, preceded by the day of death, which is drawing continually nearer, and will fix our character and condition for ever. As also that day of vengeance coming on the Jewish nation, which Christ hath described as so terrible an emblem of the day of final judgment, and the conflagration of the world. From what Christ had said concerning the destruction of Jerusalem and the temple, and the dreadful calamities awaiting the Jews, as events that should happen during the lives of some who had been present with him about thirty years before the date of this epistle, these Hebrews might infer that these judgments were now near, and doubtless might see them approaching, by the appearing of those signs which our Lord had said should precede them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
We should not only exercise faith (Heb 10:22) but also hope (Heb 10:23) and love (Heb 10:24). The admonition to hold fast to our hope is the one the writer emphasized most strongly in this epistle. It is an exhortation to perseverance. The basis of our steadfastness is the fact that God is faithful to His promises concerning our future.
The third admonition (Heb 10:24) moves from the vertical to the horizontal dimension of Christian living. This admonition to love one another, our social obligation, was also necessary since some were abandoning the faith. The readers needed to stimulate one another to remain faithful to the Lord. This type of love is the product of communal activity; we cannot practice it in isolation from other believers.
"Any early Christian who attempted to live like a pious particle without the support of the community ran serious risks in an age when there was no public opinion to support him. His isolation, whatever its motive-fear, fastidiousness, self-conceit, or anything else-exposed him to the danger of losing his faith altogether." [Note: Moffatt, p. 147. Cf. Guthrie, p. 216.]
Regular attendance at church meetings facilitates love for one another because there we receive reminders and exhortations to persevere. It is only natural for one who has abandoned his faith to absent himself or herself from the meetings of his or her church. However this is the very thing such a person should not do. We need each other.
"Whatever the motivation, the writer regarded the desertion of the communal meetings as utterly serious. It threatened the corporate life of the congregation and almost certainly was a prelude to apostasy on the part of those who were separating themselves from the assembly . . ." [Note: Lane, Hebrews 9-13, p. 290.]
The writer was urging mutual accountability since we will have to give an account of ourselves to God. The "day" that is approaching is the day we will give an account of ourselves to God (cf. Heb 10:37). This may have been an allusion to the destruction of Jerusalem in A.D. 70 for the original readers. [Note: J. Dwight Pentecost, "The Apostles’ Use of Jesus’ Predictions of Judgment on Jerusalem in A.D. 70," in Integrity of Heart, Skillfulness of Hands, pp. 140-41.] But it is definitely an allusion to the judgment seat of Christ.