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13. He also pointed out the remedy, so that they might not fall into this wickedness, and that was, to exhort one another. For as by nature we are inclined to evil, we have need of various helps to retain us in the fear of God. Unless our faith be now and then raised up, it will lie prostrate; unless it be warmed, it will be frozen; unless it be roused, it will grow torpid. He would have us then to stimulate one another by mutual exhortations, so that Satan may not creep into our hearts, and by his fallacies draw us away from God. And this is a way of speaking that ought to be especially observed; for we fall not immediately by the first assault into this madness of striving against God; but Satan by degrees accosts us artfully by indirect means, until he holds us ensnared in his delusions. Then indeed being blinded, we break forth into open rebellion. ⁶³⁶³     “Deceitfulness of sin” is rendered by Stuart “sinful delusion.” It ought rather to be “deceitful (or seductive) sin” as “deceitfulness of riches” in Matthew 13:22, means “deceitful riches.” The “sin” was evidently that of apostasy: and it was deceitful, because there was a present prospect of relief from troubles and persecutions. The power of any sin to deceive and seduce, consists in some present gratification or interest. See note on verse 6. — Ed.

We must then meet this danger in due time, and it is one that is nigh us all, for nothing is more possible than to be deceived; and from this deception comes at length hardness of heart. We hence see how necessary it is for us to be roused by the incessant goads of exhortations. Nor does the Apostle give only a general precept, that all should take heed to themselves, but he should have them also to be solicitous for the salvation of every member, so that they should not suffer any of those who had been once called to perish through their neglect, and he who feels it his duty so to watch over the salvation of the whole flock as to neglect no one sheep, performs in this case the office of a good shepherd.

While it is called today. He now applies what David said more particularly to his own subjects; for he reminds us that the word today, mentioned in the Psalm, ought not to be confined to the age of David, but that it comprehends every time in which God may address us. As often, then, and as long as he opened his sacred mouth to teach us, let this sentence come to our minds, “Today, if ye will hear his voice”. In the same way Paul teaches us that when the Gospel is preached to us, it is the accepted time in which God hears us, and the Day of salvation in which he helps us. (2 Corinthians 6:2.)

Now, of this opportunity we ought to avail ourselves; for if through our sloth we suffer it to pass by, we shall hereafter in vain deplore its loss. So Christ says,

“Walk while ye have the light; come shortly shall the night.” (John 12:35.)

The particle while, then, or as long as, intimates that, The seasonable time will not continue always, if we be too slothful to follow when the Lord calls us. God knocks at our door; unless we open to him he will no doubt in his turn close against us the gate of his kingdom. In a word, too late will be their groans who despise the grace offered to them today. As, then, we know not whether God will extend his calling to tomorrow, let us not delay. Today he calls us; let us immediately respond to him, for there is no faith except where there is such a readiness to obey.

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. ⁶⁴⁶⁴     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.

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. ⁶⁵⁶⁵     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 1 Timothy 5:12. Macknight renders it “the begun confidence.” — Ed.

15. While it is said, etc. He intimates that the reason for making progress never ceases as long as we live, because God calls us daily. For since faith responds to the preaching of the Gospel, as preaching continues through the whole course of our life, so we ought to continue growing in faith. The phrase, then, while it is said, is the same as though he had said, “Since God never makes an end of speaking, it is not enough for us readily to receive his doctrine, except we exhibit the same teachableness and obedience tomorrow and every following day.” ⁶⁶⁶⁶     Most connect this verse with the preceding, as in our version, and as Doddridge thus “forasmuch as it is said;” and Macknight thus “as ye may know by the saying.” So does Beza; and Calvin seems to do the same; but some connect it with the 13^th and others with the 14^th verse. Modern authors, such as Stuart and Blooomfield, regard it as the commencement of a paragraph, and connect it with what follows. Stuart’s version is —
   15. With regard to the saying, “today while ye hear his voice, harden
16. Not your hearts as in the provocation;” who now were they that when they heard did provoke? Nay, did not all who came out of Egypt under Moses? Etc.
   Bloomfield approves of this version, only he considers the quotation is confined to the words, “Today, while ye hear his voice,” and regards what follows, “harden not,” etc., as said by the writer: See Appendix N. — Ed.