(38) Now the just shall live by faith.--The Greek text of this clause is not perfectly certain, but it is probable that the word "my" should be added, so that the translation of the verse will be as follows, But my righteous one shall live by faith. In the Hebrew the first part of the verse is altogether different: "Behold his soul is lifted up, it is not upright in him; but the righteous shall live in (or, by) his faithfulness (or, faith)."The first words seem to refer to the haughty Chaldean invader; the rendering of the last words is considered below. The Greek translation varies a little in different MSS.: "If one draw back, my soul hath no pleasure in him; but the righteous one shall live by my faithfulness" (or possibly--not probably--"by faith in me"). In the Alexandrian MSS, the last words run thus: "But my righteous one shall live by faith" (or faithfulness). It is clear, then, that in the passage before us the writer has taken the words as they stood in his text of the LXX., only changing the order of the clauses. Though the Hebrew word usually rendered faith in this passage occurs more than forty times in the Old Testament, in no other case has it this meaning, but almost always signifies faithfulness or truth. Here also the first meaning seems to be "by his faithfulness"; but the thought of faithful constancy to God is inseparably connected with trustful clinging to Him. Hence the accepted Jewish exposition of the passage seems to have taken the word in the sense of "faith." "My righteous one" will naturally mean "my righteous servant"--the man who will not be seduced into wickedness; he shall live by his faithful trust, for salvation and life shall be given him by God Himself. In this context the word righteous recalls-verse 36, "having done the will of God."
The transposition of the two clauses makes it almost certain that the "righteous one" is the subject of both: not if any man, but, if he (the righteous one) shrink back. The Genevan and the Authorised stand alone amongst English versions in the former rendering.
10:32-39 Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.
Now the just shall live by faith,.... The "just" man is one not in appearance only, but in reality; not by his obedience to the law, but by the obedience of Christ; and he is evidently so by the Spirit, and by faith: and he is one, who lives soberly and righteously; and the life he lives, and shall live, at present, is, not eternal life; for though he shall live that life, yet this is not intended; for it is a living by faith that is spoken of, and as antecedent to the coming of Christ; but a spiritual life is meant, a life of justification in Christ, a life of communion with Christ, and a life of holiness from Christ, with peace, joy, and comfort through him: and the manner of this just man's living is "by faith"; not upon his faith, but upon Christ, the object of it; and by "his faith", as in Habakkuk 2:4 his own, and not another's; or by the faith of Christ: the Syriac version here renders it, "by the faith of myself"; that is, by the faith of Christ, who speaks, and who is the author and object of faith: the Alexandrian copy and the Vulgate Latin version read, "my just man shall live by faith"; and this life is to be now, in the mean while, until Christ comes, and because he will certainly come:
but if any man draw back, my soul shall have no pleasure in him. The Hebrew word used in Habakkuk 2:4 and which, by the Septuagint there, and by the apostle here, is translated by and rendered "draw back", according to R. David Kimchi (c) signifies, pride and haughtiness of heart; and, according to R. Sol. Jarchi (d) it signifies impudence; R. Moses Kimchi (e) takes it to be the same with which is used for a tower, or fortified place; and thinks it designs one who betakes himself to such a place for safety from the enemy, and seeks not to God for deliverance: so that such a person seems to be designed, who swells with pride and confidence in his own righteousness; who betakes himself to some fortress of his own for safety; who withdraws from the assembly of the saints, through fear of reproach and persecution; who withholds the truth, shuns to declare it, or maintain a profession of it; plays the hypocrite, and deals deceitfully in religious things; and, in short, it may intend one, who finally and totally apostatizes from the doctrine of faith, and the profession of it: and in such persons God has no pleasure, never had, nor never will have; but, on the contrary, they are abominable to him, and will lie under his sore displeasure, and feel the keen resentments of it; such stand opposed to the just man, that lives by faith, walks humbly with God, in a dependence, not on his own righteousness, but on the righteousness of Christ, in which he is safe from condemnation, and secure of the divine favour; for drawing back is not supposed of the just man, but of any man, as we, with the Ethiopic version, rightly supply; and is to be understood of anyone of the external professors of religion, who forsake the assembling of the saints, Hebrews 10:25 and is denied of the truly righteous in the following words.
(c) In Hab. ii. 4. (d) In ib. (e) Apud R. David Kimchi in ibid. & in Sepher Shorashim, rad.
The transposition of the two clauses makes it almost certain that the "righteous one" is the subject of both: not if any man, but, if he (the righteous one) shrink back. The Genevan and the Authorised stand alone amongst English versions in the former rendering.
but if any man draw back, my soul shall have no pleasure in him. The Hebrew word used in Habakkuk 2:4 and which, by the Septuagint there, and by the apostle here, is translated by and rendered "draw back", according to R. David Kimchi (c) signifies, pride and haughtiness of heart; and, according to R. Sol. Jarchi (d) it signifies impudence; R. Moses Kimchi (e) takes it to be the same with which is used for a tower, or fortified place; and thinks it designs one who betakes himself to such a place for safety from the enemy, and seeks not to God for deliverance: so that such a person seems to be designed, who swells with pride and confidence in his own righteousness; who betakes himself to some fortress of his own for safety; who withdraws from the assembly of the saints, through fear of reproach and persecution; who withholds the truth, shuns to declare it, or maintain a profession of it; plays the hypocrite, and deals deceitfully in religious things; and, in short, it may intend one, who finally and totally apostatizes from the doctrine of faith, and the profession of it: and in such persons God has no pleasure, never had, nor never will have; but, on the contrary, they are abominable to him, and will lie under his sore displeasure, and feel the keen resentments of it; such stand opposed to the just man, that lives by faith, walks humbly with God, in a dependence, not on his own righteousness, but on the righteousness of Christ, in which he is safe from condemnation, and secure of the divine favour; for drawing back is not supposed of the just man, but of any man, as we, with the Ethiopic version, rightly supply; and is to be understood of anyone of the external professors of religion, who forsake the assembling of the saints, Hebrews 10:25 and is denied of the truly righteous in the following words.
(c) In Hab. ii. 4. (d) In ib. (e) Apud R. David Kimchi in ibid. & in Sepher Shorashim, rad.