(14) Follow peace.--More clearly (as our word "follow" is somewhat ambiguous), follow after peace. There is a manifest allusion to Psalm 34:14 (quoted also in 1 Peter 3:11). This charge is general (Romans 12:18), and must not be limited to peace with fellow Christians (Romans 14:19). The two admonitions of this verse were admirably suited to a period of persecution. Let all make peace their aim, yet not so as to sacrifice purity. (Comp. James 3:17.)
And holiness.--Better, and the sanctification without which no man shall see the Lord. In Hebrews 9:28 we have the promise that "Christ . . . shall be seen" by them that wait for Him: hence it might be supposed (especially as in the next verse we read of "the grace of God") that "the Lord" is here, as in Hebrews 2:3, a designation of our Saviour. As, however, this Epistle especially brings Him before us as the Sanctifier (Hebrews 2:11; Hebrews 13:12), who leads us into the presence of God (Hebrews 10:19), we must rather look on these words as akin to Matthew 5:8, "Blessed are the pure in heart, for they shall see God" (Revelation 22:4).
Verse 14. - Follow peace with all (i.e. as required by the context, with all the brethren; cf. Romans 14:19), and holiness (more properly, sanctification), without which no man shall see the Lord. Here the figure is dropped, and two cautions given, peculiarly needed, we may suppose, by the community addressed. The exhortation to "peace with all" reminds of the tone of St. Paul's admonitions both in Romans and in 1 Corinthians, where he so strongly warns against dissensions and party spirit, and enjoins tolerance and mutual allowance with regard to the weaker brethren. The word ἁγιασμὸς ("sanctification") need not be limited (as by Chrysostom) to the idea of chastity; the general thought implied may be (as expressed by Limborch, quoted by Alford), "No, dum pact studeat, nimis slits obsequendi studio quidquam contra sanctimonism Christianam delinquat;" but the special allusion to πορνεία in ver. 16 (as also in Hebrews 13:4) is evidence that chastity was especially in the writer's mind, with definite reference to which the word ἁγιασμὸς is used in 1 Thessalonians 4:3. The frequent and earnest warnings against fornication in St. Paul's Epistles are enough to show how slow even some in the Church were to recognize the strict code of Christian morality, unknown to the heathen world, and by the Jews very imperfectly recognized, in this regard; and the case of 1 Corinthians 5. illustrates how easily such vice might creep into and infect a Christian community without general reprobation. Hence probably the special warning here.
12:12-17 A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but against this he must strive, that he may better run his spiritual race and course. Faith and patience enable believers to follow peace and holiness, as a man follows his calling constantly, diligently, and with pleasure. Peace with men, of all sects and parties, will be favourable to our pursuit of holiness. But peace and holiness go together; there can be not right peace without holiness. Where persons fail of having the true grace of God, corruption will prevail and break forth; beware lest any unmortified lust in the heart, which seems to be dead, should spring up, to trouble and disturb the whole body. Falling away from Christ is the fruit of preferring the delights of the flesh, to the blessing of God, and the heavenly inheritance, as Esau did. But sinners will not always have such mean thoughts of the Divine blessing and inheritance as they now have. It agrees with the profane man's disposition, to desire the blessing, yet to despise the means whereby the blessing is to be gained. But God will neither sever the means from the blessing, nor join the blessing with the satisfying of man's lusts. God's mercy and blessing were never sought carefully and not obtained.
Follow peace with all men,.... That are in a natural and domestic relation to one another, being of the same family; and that are in a civil and political one, being of the same nation, city, or society; and that are in a spiritual one, being members of the same church; or, if not, yet being saints, and though in some things different in judgment; yea, even peace is to be followed with enemies, as much as in us lies: and perhaps by "all men", the Gentiles may be more especially designed, whose peace the Hebrews thought they were not to seek, Deuteronomy 23:6 mistaking the sense of the text, by applying it to the Gentiles in general: to "follow peace", signifies an eager pursuit after it, in the use of proper means; exerting the utmost of a man's power to attain it, in all things possible: many things serve to enforce this upon the saints; this is most agreeable to all the three divine Persons; to God, who is the God of peace; to Christ, the Prince of peace; and to the Spirit, one of whose fruits is peace; and to the characters of the saints, who are sons of peace, and who are called to peace, and who make a profession of the Gospel of peace; and to the privileges they enjoy, being interested in the covenant of peace, partaking of spiritual peace now, and being entitled to eternal peace hereafter: and this agrees with the sayings and counsels of the ancient Jews. It was a saying of Hillell (r), who lived about the times of Christ;
"be thou one of the disciples of Aaron, who loved peace, , "and followed peace".''
This is said of Aaron in the Talmud (s), that
"he loved peace, and followed peace, and made peace between a man and his neighbour, as is said, Malachi 2:6.''
They recommend peace on many accounts, and say, great is peace, and among the rest, because it is one of the names of God (t):
and holiness: this being added to peace, shows that peace is no further to be followed than is consistent with holiness; and holiness here does not design any particular branch of holiness, as chastity of the body and mind, but the whole of holiness, inward and outward; and intends true holiness, in opposition to ceremonial holiness, which the Hebrews were fond of, and pursued after: it means even perfect holiness; for though holiness is not perfect in this life, yet it will be in heaven; and there is a perfection of it in Christ; and it is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness, till we get safe to heaven:
without which no man shall see the Lord; or "God", as the Vulgate Latin and Ethiopic versions read; that is, with the beatific vision in heaven: or the Lord Jesus Christ, "our Lord", as the Syriac version reads; even in this life, so as to have communion with him; and hereafter, so as to behold his glory, both intellectually and corporeally: to such a sight holiness is necessary; for God is holy, and Christ is holy, and so is heaven, and so are the angels, and the souls of men in it.
(r) Pirke Abot, c. 1. sect. 12. (s) T. Bab. Sanhedrin, fol. 6. 2. & Gloss. in T. Bab. Yoma, fol. 71. 2.((t) Vajikra Rabba, sect. 9. fol. 153. 1, 2.
And holiness.--Better, and the sanctification without which no man shall see the Lord. In Hebrews 9:28 we have the promise that "Christ . . . shall be seen" by them that wait for Him: hence it might be supposed (especially as in the next verse we read of "the grace of God") that "the Lord" is here, as in Hebrews 2:3, a designation of our Saviour. As, however, this Epistle especially brings Him before us as the Sanctifier (Hebrews 2:11; Hebrews 13:12), who leads us into the presence of God (Hebrews 10:19), we must rather look on these words as akin to Matthew 5:8, "Blessed are the pure in heart, for they shall see God" (Revelation 22:4).
"be thou one of the disciples of Aaron, who loved peace, , "and followed peace".''
This is said of Aaron in the Talmud (s), that
"he loved peace, and followed peace, and made peace between a man and his neighbour, as is said, Malachi 2:6.''
They recommend peace on many accounts, and say, great is peace, and among the rest, because it is one of the names of God (t):
and holiness: this being added to peace, shows that peace is no further to be followed than is consistent with holiness; and holiness here does not design any particular branch of holiness, as chastity of the body and mind, but the whole of holiness, inward and outward; and intends true holiness, in opposition to ceremonial holiness, which the Hebrews were fond of, and pursued after: it means even perfect holiness; for though holiness is not perfect in this life, yet it will be in heaven; and there is a perfection of it in Christ; and it is to be followed after, by going to Christ for more grace, and exercising faith upon him, as our sanctification; and by eager desires that the Spirit of God would sanctify us more and more, and enable us, by his grace and strength, to walk in the way of holiness, till we get safe to heaven:
without which no man shall see the Lord; or "God", as the Vulgate Latin and Ethiopic versions read; that is, with the beatific vision in heaven: or the Lord Jesus Christ, "our Lord", as the Syriac version reads; even in this life, so as to have communion with him; and hereafter, so as to behold his glory, both intellectually and corporeally: to such a sight holiness is necessary; for God is holy, and Christ is holy, and so is heaven, and so are the angels, and the souls of men in it.
(r) Pirke Abot, c. 1. sect. 12. (s) T. Bab. Sanhedrin, fol. 6. 2. & Gloss. in T. Bab. Yoma, fol. 71. 2.((t) Vajikra Rabba, sect. 9. fol. 153. 1, 2.