14<\/strong>. we are made<\/em> ] Rather, “we are become.”<\/p>\n partakers of Christ<\/em> ] Rather, “partakers with<\/em> Christ,” for the thought of mystical union with Christ extending into spiritual unity and identity, which makes the words “in Christ” the “monogram” of St Paul, is scarcely alluded to by this writer. His thoughts are rather of “Christ for<\/em> us” than of “Christ in<\/em> us.” “To him that overcometh will I grant to sit with me in my throne<\/em>,” Rev 3:21<\/span>.<\/p>\n the beginning of our confidence<\/em> ] The word hypostasis<\/em> is here rendered confidence, as in Psa 39:7<\/span> (“sure hope”). This meaning of the word (elsewhere rendered “substance,” to which it etymologically corresponds, Heb 1:3<\/span>, Heb 11:1<\/span>), is found only in later Greek. The expression “ beginning<\/em> ” does not here imply anything inchoate or imperfect, but is merely in contrast with “end.”<\/p>\n stedfast unto the end<\/em> ] See note on Heb 3:6<\/span>.<\/p>\n For we are made partakers of Christ – <\/B>We are spiritually united to the Saviour. We become one with him. We partake of his spirit and his allotments. The sacred writers are accustomed to describe the Christian as being closely united to the Saviour, and as being one with him see the Joh 15:1-7<\/span>; Joh 17:21<\/span>, Joh 17:23<\/span> notes; Eph 5:30<\/span> note; 1Co 12:27<\/span> note. The idea is, that we participate in all that pertains to him. It is a union of feeling and affection; a union of principle and of congeniality; a union of dependence as well as love; a union where nothing is to be imparted by us, but everything gained; and a union, therefore, on the part of the Redeemer of great condescension. It is the union of the branch to the vine, where the branch is supported and nourished by the vine, and not the union of the ivy and the oak, where the ivy has its own roots, and merely clings around the oak and climbs up upon it. What else can be said so honorable of man as that he is a partaker of Christ; that he shares his feelings here, and that he is to share his honors in a brighter world? Compared with this, what is it to participate with the rich and the frivolous in their pleasures; what would it be to share in the honors of conquerors and kings?<\/P> <\/SPAN><\/span> metochoi tou Christou cannot signify, as some explain, participation merely in the blessings of Christs death, but must be referred, as our author here affirms, to the spiritual union which subsists between Christ and his people. That union doubtless involves, as necessary consequents, a union of feeling and affection, a union of principle and congeniality, a union of dependence and love. Yet, we think, it is something more. It is a real and vital union, formed by the one Spirit of Christ, pervading the head and the members of the mystical body. And this is the foundation of all union of affection, etc. For a condensed view of the subject, see the supplementary note on Rom 8:10<\/span>.)<\/P> If we hold the beginning of our confidence steadfast – <\/B>see the note at Heb 3:6<\/span>. If we continue to maintain the same confidence which we had in the beginning, or which we showed at the commencement of our Christian life. At first, they had been firm in the Christian hope. They evinced true and strong attachment to the Redeemer. They were ardent and devoted to his cause. If they continued to maintain that to the end, that is, the end of life; if in the midst of all temptations and trials they adhered inflexibly to the cause of the Saviour, they would show that they were true Christians, and would partake of the blessedness of the heavenly world with the Redeemer. The idea is, that it is only perseverance in the ways of religion that constitutes certain evidence of piety. Where piety is manifested through life, or where there is an untiring devotion to the cause of God, there the evidence is clear and undoubted.<\/P> But where there is at first great ardor, zeal, and confidence, which soon dies away, then it is clear that they never had any real attachment to him and his cause. It may be remarked here, that the beginning of the confidence of those who are deceived, and who know nothing about religion at heart, is often as bold as where there is true piety. The hypocrite makes up in ardor what he lacks in sincerity; and he who is really deceived, is usually deceived under the influence of some strong and vivid emotion, which he mistakes for true religion. Often the sincere convert is calm, though decided, and sometimes is even timorous and doubting; while the self-deceiver is noisy in profession, and clamorous in his zeal, and much disposed to blame the lukewarmness of others. Evidence of piety, therefore, should not be built on that early zeal; nor should it be concluded that because there is ardor, there is of necessity genuine religion. Ardor is valuable, and true religion is ardent; but there is other ardor than what the gospel inspires. The evidence of genuine piety is to be found in what will bear us up under trials, and endure amidst persecution and opposition. The doctrine here is, that it is necessary to persevere if we would have the evidence of true piety. This doctrine is taught everywhere in the Scriptures. Persevere in what? I answer, not:<\/P> (1)Merely in a profession of religion. A man may do that and have no piety.<\/P> (2)Not in zeal for party, or sect. The Pharisees had that to the end of their lives.<\/P> (3)Not in mere honesty, and correctness of external deportment. A man may do that in the church, as well as out of it, and yet have no religion.<\/P> But we should persevere:<\/P> (1)In the love of God and of Christ – in conscious, ardent, steady attachment to Him to whom our lives are professedly devoted.<\/P> (2)In the secret duties of religion. In that watchfulness over the heart; that communion with God; that careful study of the Bible; that guardianship over the temper; and in that habitual contact with God in secret prayer which is appropriate to a Christian, and which marks the Christian character.<\/P> (3)In the performance of the public duties of religion; in leading a Christian life – as distinguished from a life of worldliness and vanity; a life of mere morality, and honesty; a life such as thousands lead who are out of the church.<\/P> There is something which distinguishes a Christian from one who is not a Christian; a religious from an irreligious man. There is something in religion; something which serves to characterize a Christian, and unless that something is manifested, there can be no evidence of true piety. The Christian is to be distinguished in temper, feeling, deportment, aims, plans, from the people of this world – and unless those characteristics are shown in the life and deportment, there can be no well-founded evidence of religion.<\/P> Learn:<\/P> (1)That it is not mere feeling that furnishes evidence of religion.<\/P> (2)That it is not mere excitement that constitutes religion.<\/P> (3)That it is not mere ardor.<\/P> (4)That it is not mere zeal.<\/P> All these may be temporary. Religion is something that lasts throughout life. It goes with a person everywhere. It is with him in trial. It forms his plans; regulates his temper; suggests his words; prompts to his actions. It lives with him in all his external changes, and goes with him through the dark valley of death, and accompanies him up to the bar of God, and is with him forever.<\/P> <\/p>\n Heb 3:14<\/span><\/p>\n We are made partakers of Christ<\/em><\/p>\n Partners of Christ<\/strong><\/p>\n There is nothing that Christ hath, but we have part of it.<\/p>\n His wisdom, holiness, His righteousness is ours; yea, His kingdom is ours. We are heirs, yea, co-heirs with Him of His kingdom. As the man at the day of marriage says to his wife, With all ray worldly goods I thee endow, so the Lord Jesus endoweth us with all His goods; by reason whereof, being poor and worth nothing, we become exceeding rich. Christ is ours, death, life, the world is ours. Oh, unspeakable prerogative vouchsafed to dust and ashes! Let us walk worthy of this honour whereunto we are advanced: being Christs partners, let us not be the devils partners. Let us be holy as He is holy, humble as He is humble; let us contemn this world with all the vain pleasures that be in it as He did. What fellowship is there between Christ and Belial? (W. Jones, D. D.<\/em>)<\/p>\n<\/p>\n Fellows of Christ<\/strong><\/p>\n What does this mean? The first idea that suggests itself is that Christ stands as a synonym and compendium of salvation, just as Moses in the above-quoted words of Paul is a synonym for the redemption he was Gods instrument in achieving. An alternative course is open to the interpreter: to render, partakers with Christ, and to find in the words the thought that only such as persevere in faith share in the glory and the joy conferred on Him at the close of His earthly career as Gods faithful apostle. This view, however, though true in itself, attains to its full heights only when we adopt a bolder course, and take as meaning here, as in Heb 1:9<\/span>, companions or fellows. We then get the striking thought that by persistent loyalty to the Christian vocation we become fellows of Jesus. It is intrinsically likely that the passage about the Messiah quoted from the forty-fifth Psalm in the first chapter was present to the writers mind at this point. It speaks of the Messiah as anointed with the oil of gladness above His fellows, implying that they too, in their measure, have a cup full of joy. In the present connection of thought mention is made of a boasting of hope, a hope rising into exultation, implying a still higher measure of triumphant joy when hope reaches its consummation. The idea, the faithful the fellows of Christ, is also in full sympathy with the thought expressed in Heb 1:6<\/span>, whose house are we. The faithful are Gods house, at the head of which is Christ, Gods Son. They are Gods house not as Moses was, as servants, but as sons, therefore the brethren of Christ. But brotherhood is a thing of degrees. There is an initial brotherhood, in which, as Paul says, a son differs nothing from a servant; and there is a brotherhood, the result of a normal moral development, in which a younger son, at length arrived at maturity, becomes the companion of the elder brother. We are brethren to begin with, but if we are faithful we shall end in becoming fellows. And so our author, having already said of those who persevere that they are the house of God, now takes a step in advance, and in renewing his exhortation to steadfastness says, The faithful are not only the house of God and the brethren of Christ, they are His fellows, sharing His joy and having perfect communion with Him in spirit. (A. B. Bruce, D. D.<\/em>)<\/p>\n<\/p>\n A persuasive to steadfastness<\/strong><\/p>\n Verse 14. For we are made partakers of Christ<\/B><\/I>] Having believed in Christ as the promised Messiah, and embraced the whole Christian system, they were consequently made partakers of all its benefits<\/I> in this life, and entitled to the fulfilment of all its exceeding great and precious promises relative to the glories of the eternal world. The former they actually possessed, the latter they could have only in case of their perseverance; therefore the apostle says, If we hold fast the beginning of our confidence<\/I> steadfast unto the end<\/I>, i.e. of our life. For our participation of glory depends on our continuing steadfast in the faith, to the end of our Christian race.<\/P> <\/P> The word , which we here translate confidence<\/I>, from , under<\/I>, and , to place<\/I> or stand<\/I>, signifies properly a basis<\/I> or foundation<\/I>; that on which something else is builded, and by which it is supported. Their faith<\/I> in Christ Jesus was this hypostasis<\/I> or foundation<\/I>; on that all their peace, comfort, and salvation were builded. If this were not held fast to the end, Christ, in his saving influences, could not be held fast; and no Christ, no heaven. He who has Christ in him, has the well-founded hope of glory; and he who is found in the great day with Christ in his heart, will have an abundant entrance into eternal glory.<\/P><\/p>\n 14. For,<\/B> c.enforcing thewarning, Heb 3:12<\/span>. <\/P> partakers of Christ<\/B>(CompareHeb 3:1<\/span> Heb 3:6<\/span>).So “partakers of the Holy Ghost” (Heb6:4<\/span>). <\/P> hold<\/B>Greek,<\/I>“hold fast.” <\/P> the beginning of ourconfidence<\/B>that is, the confidence (literally, substantial,solid confidence<\/I>) of faith which we have begun (Heb 6:11<\/span>;Heb 12:2<\/span>). A Christian so long ashe is not made perfect,<\/I> considers himself as a beginner<\/I>[BENGEL]. <\/P> unto the end<\/B>unto thecoming of Christ (Heb 12:2<\/span>).<\/P><\/p>\n For we are made partakers of Christ<\/strong>,…. Being loved by him, given to him, and chosen in him before the foundation of the world; and so participate of all spiritual blessings in him; for this respects something past, and may be rendered, “we have been made”. The phrase is expressive of union to Christ, which is not by faith on man’s part, and by the Spirit on Christ’s part, but by his everlasting love, taking his people into an oneness with himself; thereby becoming their head, surety, and representative, which is the ground and foundation of all the blessings of grace being imparted to them: hence arises communion; as this is a conjugal union, there is communion of names, of persons, of goods, of honour and dignity, and of everlasting glory; as it is a federal or representative union, hence a non-imputation of sin, justification, and freedom from condemnation; and as it is an union of head and members; hence a communication of life, and the security of it, and of all grace and strength; hence holiness, fruitfulness, and perseverance, and everlasting happiness both of soul and body:<\/p>\n if we hold fast the beginning of our confidence steadfast unto the end<\/strong>; by “confidence” is meant faith, which is an hypostasis, or subsistence, which is the word here used; and is so called, because it gives a kind of subsistence, substance, or being, to things it is concerned with, Heb 11:1<\/span> and because it is a great support to believers, under their various exercises; and is that by which they have an open, spiritual, and comfortable subsistence, and abiding in Christ: the “beginning” of it, which is to be held fast, is either Christ himself, who is the , “the beginning”, the author, and finisher of faith; and so this shows from whom, and in what way, this grace is distributed; and is expressive of communion with Christ, and is an evidence of the participation of him: or else the Gospel, which is the means of implanting faith, and directs to that which is the ground and foundation of it; and this is to be held fast, and never to be departed from: or else the grace of faith itself, which is a grace but begun, not yet finished, but shall continue, and is to be held fast, and constantly exercised; and perseverance in believing on Christ is an evidence of union to him.<\/p>\n For we are become partakers of Christ <\/B> ( <\/SPAN><\/span>). Second perfect active of <\/SPAN><\/span>, “we have become,” not the equivalent of <\/SPAN><\/span> (are). For <\/SPAN><\/span> see Heb 1:9<\/span>; Heb 3:1<\/span>; Heb 6:4<\/span>. We have become partners with Christ and hence (<\/SPAN><\/span>, for) should not be tricked into apostasy.<\/P> If we hold fast <\/B> ( <\/SPAN><\/span>). The same condition as in verse 6<\/span> with <\/SPAN><\/span> (indeed, forsooth) added to <\/SPAN><\/span>. Jonathan Edwards once said that the sure proof of election is that one holds out to the end.<\/P> The beginning of our confidence <\/B> ( <\/SPAN><\/span>). For <\/SPAN><\/span> see Heb 1:3<\/span>; Heb 11:1<\/span>. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? <\/P> <\/p>\n We are made partakers of Christ [ ] <\/SPAN><\/span>. Rend. we are become fellows with Christ. For fellows see Luk 5:7<\/span>; Heb 1:9<\/span>. It marks even a closer relation than “brethren.” See Luk 22:30<\/span>; Rom 8:17<\/span>; Rev 3:21<\/span>. <\/P> Beginning of our confidence [ ] <\/SPAN><\/span>. The believing confidence with which we began our Christian life. For uJpostasiv confidence see on ch. Heb 1:3<\/span>. The Greek fathers render substance; that in virtue of which we are believers. <\/P> Unto the end [ ] <\/SPAN><\/span>. Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See Rom 6:21<\/span>; 2Co 11:15<\/span>; Phi 3:19<\/span>; Heb 6:8<\/span>; 1Pe 1:9<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For we are partakers of Christ,”<\/strong> (metochoi gar tou christou gegonamen) “For we have become sharers of Christ,” (as members of his household, the church, over which he is head); In such we are also daily to manifest his nature and attributes of holiness, love, mercy, compassion, forbearance and longsuffering thru the Spirit, Gal 5:22-25<\/span>.<\/p>\n 2) “If we hold,”<\/strong> (eanper) “If indeed or truly, in truth of commitment,” not like Judas Iscariot, in deceit. As we hold to our profession we prove, demonstrate, or cause men to see our faith thru what we do, Jas 1:22<\/span>; Eph 2:10<\/span>.<\/p>\n 3) “The beginning of our confidence,”<\/strong> (ten archen tes hupostaseos) “The beginning of assurance (our undergirding) until the end or completion;” Believers prove, by their deeds of life, if and wherein their profession of faith is true; and “by their fruits ye shall know them,” Mat 7:16-17<\/span>; Mat 7:20<\/span>; Mat 12:33<\/span>. Paul did, 2Ti 4:7-8<\/span>.<\/p>\n 4) “Steadfast unto the end,”<\/strong> (mechri telous bebaian) “Firm (steadfast) until the end; Faith and genuine Spiritual identity with Christ may be clearly seen in what the professor says, in association with what he does, Joh 13:34-35<\/span>; Mat 5:13-16<\/span>; “Keeping the faith” or guarding the system of teaching of our Lord in testimony and in deed brings to each child of God a good reward, 1Co 3:8<\/span>; 2Ti 4:7-8<\/span>; 1Co 15:58<\/span>.<\/p>\n 14. For we are made partakers, etc. He commends them for having begun well; but lest, under the pretext of the grace which they had obtained, they should indulge themselves in carnal security, he says that there was need of perseverance; for many having only tasted the Gospel, do not think of any progress as though they had reached the summit. Thus it is that they not only stop in the middle of their race, yea, nigh the startingposts, but turn another way. Plausible indeed is this objection, “What can we wish more after having found Christ?” But if he is possessed by faith, we must persevere in it, so that he may be our perpetual possession. Christ then has given himself to be enjoyed by us on this condition, that by the same faith by which we have been admitted into a participation of him, we are to preserve so great a blessing even to death. (64) <\/p>\n Hence he says beginning, intimating that their faith was only begun. As hypostasis sometimes means confidence, it may be so taken here; yet the term substance, as some have rendered it, I do not dislike, though I explain it in a way somewhat different. They think that faith is thus called, because the whole of what man may have without it is nothing but vanity; but I so regard it, because we recumb on it alone, as there is no other support on which we can rely. And suitable to this view is the word steadfast or firm; for we shall be firmly fixed and beyond the danger of vacillating, provided faith be our foundation. The sum of the whole then is, that faith whose beginnings only appear in us, is to make constant and steady progress to the end. (65) <\/p>\n (64) What is implied here is that we may professedly be partakers of Christ: that is of his blessings as a Savior, and yet be not really so: the proof of the reality is perseverance. — Ed. <\/p>\n (65) Here is another instance of the genitive being the main subject, “the beginning of our confidence,” i.e., our first confidence, which the Apostle calls “first faith” in 1Ti 5:12<\/span>. Macknight renders it “the begun confidence.” — Ed. <\/p>\n (14) For.<\/strong>Take heed (Heb. 3:12<\/span>) lest there be anything that may lead astray, for we have become partakers of the Christ if<\/em> (and only if) we hold the beginning of our confidence firm unto the end.<\/em> In Heb. 3:6<\/span>, since Israel had been spoken of as Gods house, the Christian hope finds expression in whose house are we, Here the comparison with Israel journeying to the land of promise suggests another figure, and all blessing is summed up in becoming partakers of the Christ, foretold and expected as the Fulfiller of all promises. Two different words in the two verses are rendered confidence in the Authorised version. The former, as we have seen (Heb. 3:6<\/span>), is boldness; the latter (here used) is applied to men who make a firm stand when attacked, who stand firmly under pressure. In the first energy of the new life such firm constancy had been shown by them (Heb. 10:32-34<\/span>); but would it be maintained unto the end?<\/p>\n 14<\/strong>. <\/strong> Are made<\/strong> Both in the English and the Greek the verb assumes a standpoint beyond the end<\/strong>; that is, at the judgment day, and is, therefore, expressively indicative of the future. <\/p>\n The beginning of our confidence<\/strong> Our commencement of Christian life. To begin, do well, and then fail, is to lose all the reward of our previous righteousness. <\/p>\n The end<\/strong> Of our day of probation.<\/p>\n ‘For we are become partakers of Christ, if we hold fast the beginning of our confidence firm to the end.’<\/p>\n Following through the earlier quotation this would suggest that entering into rest (Heb 3:11<\/span>) is to be seen as the equivalent of ‘being partakers of Christ’.<\/p>\n In Heb 2:14<\/span> Jesus partook of ‘flesh and blood’. He was made one with it, and it became very much part of what He was. This is a reversal of that position. Those who are His have become partakers of the Christ (Messiah). They have been made one with Him, and become very much what He is. They have entered into His rest. And the test of whether we have so become partakers of Christ, and are now partaking in His life and saving power, is that we will hold fast our first confidence in Him to the end (compare 1Co 1:8<\/span>). That is the final proof as to whether we are partakers in Christ, sharers in Christ as the One Who is over the house, Whose house we are (Heb 3:6<\/span>). As Jesus said in Joh 10:27-28<\/span>, the sheep reveal that they are His by following Him and by keeping on following. Thus they may sometimes wander, but they do not wander away so far that they perish, because He will not allow it, nor does anything from outside snatch them from Jesus’ protection. His protection ensures their eternal security within the flock that is following Him. And the proof that they are His sheep is that they continue in the end to follow Him because of His faithful shepherding.<\/p>\n ‘The beginning of our confidence.’ That is, the seed from which our confidence will grow. But Jesus elsewhere warned of the seed that sprang up quickly but was not firmly planted and therefore withered and died (Mar 4:16-17<\/span>). They must consider whether their confidence, their faith and trust in Christ, is genuine enough, so that it will survive to the end. Does it have depth of earth? Is it truly founded in Christ? The difference is between those who enthusiastically follow Christianity as some new and attractive thing (Act 17:21<\/span>), and those who genuinely follow Christ because they have truly come to know Him.<\/p>\n Heb 3:14<\/span><\/em><\/strong>. <\/strong>For we are made partakers, <\/em><\/strong>&c.<\/strong> “For the benefits which we have from Christ, and that eternal salvation, even our rest, which he hath promised to us, are only to be had upon the condition, that we hold firm and unshaken our dependance, hope, and confidence, quite through our lives.” To be partakers of Christ, is to be made sharers, with others, of the doctrines taught by Christ in the gospel, and of the benefits and advantages which are promised by, and to be obtained through him. See Hebrews 3 :1Ch 6:4<\/span>. <\/span>Col 1:12<\/span>. <\/span>Eph 3:6<\/span>. Upon comparing the latter part of this verse with the last clause of Heb 3:6<\/span> the sense seems to be the same. So that here is expressed the condition of our being made partakers of Christ: as if he had said, “It is with good reason I urge you to use such care every day; for the exhortation in the psalm, in effect, does the same: there being no day, in which it is not to be understood as speaking to men in this manner, To-day if ye will hear his voice, harden not your hearts. <\/em>It will not suffice us, that at our first conversion we made a good profession of our confidence in Christ; <\/em>but this confidence must be maintained every day, <\/em>to the end of our lives.The neglect of it any day may have a sad consequence, beginning such a hardness of heart, as through the deceitfulness of sin may so increase, that we may lose our part in Christ.” What the apostle just mentions here, he prosecutes at large, ch. Heb 10:23-39<\/span> and Hebrews 11<\/span> throughout. <\/p>\n Heb 3:14<\/span> . Warning justification of . . ., Heb 3:13<\/span> , inasmuch as the fulfilling of a condition is necessary to the attainment of salvation.<\/p>\n ] Participators in<\/em> (Heb 3:1<\/span> , Heb 6:4<\/span> , Heb 12:8<\/span> ) Christ, i.e.<\/em> in His treasures of blessing and in His glory. Schulz, Delitzsch, Ewald, Hofmann, and others explain: Associates of Christ<\/em> (Heb 1:9<\/span> ), i.e.<\/em> His brethren (Heb 2:11<\/span> ff.), or His (Rom 8:17<\/span> ), inasmuch as “the , into which Christ, the Anointed One existing in kingly glory, has entered as our , is, by virtue of the , not only His<\/em> , but also ours<\/em> , although as to its revelation and consummation in hope<\/em> ” (Delitzsch); against which, however, the fact is decisive that . . . points to a relation not of equality<\/em> , but of dependence<\/em> , and corresponds to the notion of , Heb 3:11<\/span> ; Heb 3:18<\/span> . Compare, moreover, against Delitzsch, Riehm, Lehrbegr. des Hebrerbr<\/em> . p. 719, note<\/em> .<\/p>\n ] we have become<\/em> . The author does not write , as Heb 3:6<\/span> , in order to dismiss at once the thought of claim existing from the first, and, on the contrary, to represent the said prerogative as one only acquired (by faith, comp. . . .).<\/p>\n . . .] if so be that<\/em> (provided) we preserve the beginning of the confidence firm to the end<\/em> , comp. Heb 3:6<\/span> , fin<\/em> . does not here denote fundamentum<\/em> (Erasmus, Paraphr<\/em> .; Seyffarth, p. 67: prima religionis fundamenta; Schulz: the first [anfnglichen] firm foundation; Stein and others), nor substantia<\/em> , whether this be taken as reality<\/em> [ Wesen<\/em> ], as Luther (the reality begun), or as that of which a thing consists<\/em> [ Bestand<\/em> ], which constitutes it (Vatablus: illud, per quod primum subsistimus, i.e. fidem firmam; Estius: fidem, per quam in vita hac spirituali subsistimus; Bisping: the beginning of the subsistence [of Christ in us], i.e.<\/em> faith; Ewald, al<\/em> .). The expression stands, on the contrary, in the well-ascertained signification: confidence<\/em> , which notion is here naturally defined by the connection as confidence of faith<\/em> (not hope<\/em> , as Whitby and Delitzsch think). Comp. Heb 11:1 ; 2Co 9:4<\/span> ; 2Co 11:17<\/span> ; LXX. Psa 39:8<\/span> ; Eze 19:5<\/span> ; Rth 1:12<\/span> . Compare also Polybius, iv. 50. 10 : , , ; vi. 55. 2 : , ; Diodorus Siculus, Excerpta de Virt. et vit<\/em> . (Opp. ed. Wesselingius, t. ii., Amstelod. 1745, fol.) p. 557: ; Josephus, Antiq<\/em> . xviii. 1. 6 : .<\/p>\n ] the beginning of the confidence, i.e.<\/em> not: the first confidence<\/em> , which now begins to diminish ( , vel , Cameron; , Grotius, Wolf, Bloomfield; as , Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>First, then, here is A VERY HIGH PRIVILEGE. We are made partakers of Christ. Observe that the text does not say we are made partakers of rich spiritual benefits. There is more than that here. To be partakers of pardoning mercy, of renewing grace, of the adoption, of sanctification, preservation, and of all the other covenant blessings, is to possess an endowment of unspeakable value: but to be made partakers of Christ, is to have all in one. You have all the flowers in one posy, all the gems in one necklace, all the sweet spices in one delicious compound. We are made partakers of Christ–of Himself. It pleased the Father that in Him should all fulness dwell, and we are made partakers with Him of all that He is ordained to be of God unto us wisdom, righteousness, sanctification, and redemption. We are made partakers of Christ, when first of all by faith in Him we procure a share in His merits. Moreover, we are partakers of Christ, inasmuch as His righteousness also becomes ours by imputation. We further become partakers of Christ by living and feeding on Him. The sacramental table represents our fellowship. Partakers of Christ! Yes, and therefore with Him partakers in destiny. The language of the text reminds us that none of us have any title to this privilege by nature. We are made <\/em>partakers of Christ. From our first parentage we derived a very different entail. We are made partakers of Christ. This is the Holy Ghosts work in us, to rend us away from the old wild olive, and to graft us into the good olive; to dissolve the union between us and sin, and to cement a union between our souls and Christ. This is work as grand and godlike as to create a world. <\/p>\n
II. <\/strong>The privilege of which we have spoken suggests A SOLEMN, SEARCHING QUESTION. Are we made partakers of Christ? There is nothing more to be dreaded than a counterfeit justification, a spurious hope. <\/p>\n
III. <\/strong>Now we come to THE UNERRING TEST. Patience comes to the aid of faith here. Evidences accumulate till the issue is conclusive. We are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end. This passage may be read in two ways, neither of which violates the literal meaning of the original as we have it in our version, the beginning of our confidence, or, as I would rather translate it, the foundation of our confidence, the basis on which our confidence rests. Take your choice. We will expound both. That man is a partaker of Christ who holds fast the faith he had at first, having received it, not as an education, but as an intuition of his spiritual life; not as an argument, but as an axiom he could not challenge, or rather as an oracle he received joyfully and bowed to submissively. The confidence which is based upon the true foundation, even Christ Jesus, is simple and clear as ones own consciousness. It asks no proof because it admits no doubt. Now what was the beginning of our confidence? Well, the beginning of my confidence was, I am a sinner, Christ is a Saviour; and I rest on Him to save me. We were nothing at all, and Jesus Christ was all in all. We are not made partakers of Christ unless we hold this fast to the end. (C. H. Spurgeon.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n