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included even now in the spirit of the believer who has learnt to rate outward afflictions at their true value (Rom. 8:37).

For misqapodosiva compare Heb. 2:2 note; and for one aspect of the thought Heb. 6:10.

10:36. uJpom. ga;r e[. c. ] for of patience ye have need .... The force of the
reason lies in the moral efficacy of endurance. ‘Do not cast away your confidence, for you have need of it. The trials to which you are subjected belong to the perfect discipline of the faith which you hold. You have need of patience therefore that you may obtain what you expect.’

The word uJpomonhv occurs again 12:1; contrast makroqumiva Heb. 6:12 note.


e[cete creivan ] See Heb. 5:12 note. Primasius works out the thought of the athlete who has completed his struggles asking impatiently for his prize: Sustine parumper usque dum veniat arbiter aut etiam rex, qui tibi bravium referat pro victoria tua.

jEkavmete, fhsivn, hjqlhvsate, kajgw; tou'tov fhmi : ajlla; ajnameivnate : tou'to gavr ejsti pivsti" : mh; ejntau'qa zhtei'te to; pa'n (Chrys. on Heb. 11:1).
i{na to; q. t. q. poi. ... th;n ejp. ] that, having done the will of God, ye may
receive the promise
... This general term ‘the will of God,’ which occurs throughout the N.T., takes its colour from the context. Not unfrequently the mention of ‘the will of God’ suggests a contrast to man's will through the discipline of suffering (Matt. 26:42; Eph. 6:6; 1 Pet. 2:15; 3:17; 4:19), as is the case here.

The phrase also necessarily recals what was said of Christ's work (Heb. 10:5 ff.) as a fulfilment of the will of God. Man in his little field must follow the example of his Lord (1 Pet. 2:21), which is always set before us as an example of suffering.

The aor. part. ( poihvsante" , Vulg. facientes inadequately: O. L. voluntate Dei consummata ) marks that which precedes the fulness of reward (‘after doing’), and not (as it does in some places) that which is coincident with it (Heb. 2:10 note). From the point of sight here the work is seen to be completed before the prize is received.

By receiving the promise , we must understand ‘receiving all that was expressed in the promise.’ The exact phrase occurs again Heb. 11:39 (comp. 6:15 ejpevtucen th'" ejpagg. ); and with the plural noun Heb. 11:13 ( mh; komi". ta;" ejpagg. ). There is a difference between ejpitucei'n ejpagg. and komivsasqai ejpagg. which is at once felt. jEpitucei'n describes the simple fact of obtaining: komivsasqai adds the thought of personal appropriation and enjoyment, of taking as one's own for use: Matt. 25:27. So the word komivsasqai is used specially with regard to future retribution: 2 Cor. 5:10; Eph. 6:8; Col. 3:25; 1 Pet. 1:9; 5:4; [2 Pet. 2:13 v.l. ].

‘The promise’ in this connexion is defined by St John as ‘eternal life’ (1 John 2:25), which is the complete expression of ‘the promise made to the fathers’ (Acts 13:32; 26:6). Of this the gift of the Spirit (Luke 24:49; Acts 1:4; 2:33 ff.; Gal. 3:14; Eph. 1:13) and ‘the presence of the Lord’ (2 Pet. 3:4, 9) were pledges. Compare Heb. 6:12 note.

10:37 f. The writer of the Epistle uses freely the language of ancient prophecy to express the general truth which he wishes to enforce, that the purpose of God will be fulfilled in its due time even if it seems to linger. So it was when Isaiah charged the people to withdraw for a space and wait till the


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