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Selected Verse: Hebrews 10:25 - King James

Verse	Translation	Text
Heb 10:25	King James	Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
assembling of ourselves together--The Greek, "episunagoge," is only found here and Th2 2:1 (the gathering together of the elect to Christ at His coming, Mat 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (Heb 3:13). IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Rev 2:9). as the manner of some is--"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy. the day approaching--This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in Co1 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mat 24:1-2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DELITZSCH in ALFORD].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

assembling of ourselves together--The Greek, "episunagoge," is only found here and Th2 2:1 (the gathering together of the elect to Christ at His coming, Mat 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (Heb 3:13). IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Rev 2:9).

as the manner of some is--"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.

the day approaching--This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in Co1 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mat 24:1-2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DELITZSCH in ALFORD].

Notes on the Bible, by Albert Barnes, [1834]
Not forsaking the assembling of ourselves together - That is, for purposes of public worship. Some expositors have understood the word rendered here as "assembling" - ἐπισυναγωγὴν episunagōgēn - as meaning "the society of Christians," or the church; and they have supposed that the object of the apostle here is, to exhort them. not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is what is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in Th2 2:1, where it is rendered "gathering together." The verb is used in Mat 23:37; Mat 24:31; Mar 1:33; Mar 13:27; Luk 12:1; Luk 13:34, in all which places it is rendered "gathered together." It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected." As the manner of some is - Why those here referred to neglected public worship, is not specified. It may have been from such causes as the following: (1) some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others. (2) some may have neglected the duty because they felt no interest in it - as professing Christians now sometimes do. (3) it is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it. (4) or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates - from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church. Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter people from this duty. With all who bear the Christian name, with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that people should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God. But exhorting one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation. And so much the more as ye see the day approaching - The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations: (1) The term used - "day" - will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psa 27:13; Sa1 26:10; Jer 30:7; Eze 21:5; notes Isa 2:12. (2) such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see Matt. 24. That event was then so near that the Saviour said that "that generation would not pass" until the prediction had been fulfilled; Mat 24:34.(3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it. (4) it is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Mat 24:6-12, Mat 24:24, Mat 24:26), and it is probable that they had already begun to appear. (5) there were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation; see Th2 2:1-5. (6) the expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger. It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that be is drawing near.

Notes on the Bible, by Albert Barnes, [1834]

Not forsaking the assembling of ourselves together - That is, for purposes of public worship. Some expositors have understood the word rendered here as "assembling" - ἐπισυναγωγὴν episunagōgēn - as meaning "the society of Christians," or the church; and they have supposed that the object of the apostle here is, to exhort them. not to apostatize from the church. The arguments for this opinion may be seen at length in Kuinoel, in loc. But the more obvious interpretation is what is commonly adopted, that it refers to public worship. The Greek word (the noun) is used nowhere else in the New Testament, except in Th2 2:1, where it is rendered "gathering together." The verb is used in Mat 23:37; Mat 24:31; Mar 1:33; Mar 13:27; Luk 12:1; Luk 13:34, in all which places it is rendered "gathered together." It properly means an act of assembling, or a gathering together, and is nowhere used in the New Testament in the sense of an assembly, or the church. The command, then, here is, to meet together for the worship of God, and it is enjoined on Christians as an important duty to do it. It is implied, also, that there is blame or fault where this is "neglected."

As the manner of some is - Why those here referred to neglected public worship, is not specified. It may have been from such causes as the following:

(1) some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.

(2) some may have neglected the duty because they felt no interest in it - as professing Christians now sometimes do.

(3) it is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.

(4) or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates - from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church.

Whatever were the reasons, the apostle says that they should not be allowed to operate, but that Christians should regard it as a sacred duty to meet together for the worship of God. None of the causes above suggested should deter people from this duty. With all who bear the Christian name, with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. Religion is social; and our graces are to be strengthened and invigorated by waiting together on the Lord. There is an obvious propriety that people should assemble together for the worship of the Most High, and no Christian can hope that his graces will grow, or that he can perform his duty to his Maker, without uniting thus with those who love the service of God.

But exhorting one another - That is, in your assembling together a direction which proves that it is proper for Christians to exhort one another when they are gathered together for public worship. Indeed there is reason to believe that the preaching in the early Christian assemblies partook much of the character of mutual exhortation.

And so much the more as ye see the day approaching - The term "day" here refers to some event which was certainly anticipated, and which was so well understood by them that no particular explanation was necessary. It was also some event that was expected soon to occur, and in relation to which there were indications then of its speedily arriving. If it had not been something which was expected soon to happen, the apostle would have gone into a more full explanation of it, and would have stated at length what these indications were. There has been some diversity of opinion about what is here referred to, many commentators supposing that the reference is to the anticipated second coming of the Lord Jesus to set up a visible kingdom on the earth; and others to the fact that the period was approaching when Jerusalem was to be destroyed, and when the services of the temple were to cease. So far as the language is concerned, the reference might be to either event, for the word a "day" is applied to both in the New Testament. The word would properly be understood as referring to an expected period when something remarkable was to happen which ought to have an important influence on their character and conduct. In support of the opinion that it refers to the approaching destruction of Jerusalem, and not to the coming of the Lord Jesus to set up a visible kingdom, we may adduce the following considerations:

(1) The term used - "day" - will as properly refer to that event as to any other. It is a word which would be likely to suggest the idea of distress, calamity, or judgment of some kind, for so it is often used in the Scriptures; comp Psa 27:13; Sa1 26:10; Jer 30:7; Eze 21:5; notes Isa 2:12.

(2) such a period was distinctly predicted by the Saviour, and the indications which would precede it were clearly pointed out; see Matt. 24. That event was then so near that the Saviour said that "that generation would not pass" until the prediction had been fulfilled; Mat 24:34.(3) The destruction of Jerusalem was an event of great importance to the Hebrews, and to the Hebrew Christians to whom this Epistle was directed, and it might be reasonable to suppose that the apostle Paul would refer to it.

(4) it is not improbable that at the time of writing this Epistle there were indications that that day was approaching. Those indications were of so marked a character that when the time approached they could not well be mistaken (see Mat 24:6-12, Mat 24:24, Mat 24:26), and it is probable that they had already begun to appear.

(5) there were no such indications that the Lord Jesus was about to appear to set up a visible kingdom. It was not a fact that that was about to occur, as the result has shown; nor is there any positive proof that the mass of Christians were expecting it, and no reason to believe that the apostle Paul had any such expectation; see Th2 2:1-5.

(6) the expectation that the destruction of Jerusalem was referred to, and was about to occur, was just what might be expected to produce the effect on the minds of the Hebrew Christians which the apostle here refers to. It was to be a solemn and fearful event. It would be a remarkable manifestation of God. It would break up the civil and ecclesiastical polity of the nation, and would scatter them abroad. It would require all the exercise of their patience and faith in passing through these scenes. It might be expected to be a time when many would be tempted to apostatize, and it was proper, therefore, to exhort them to meet together, and to strengthen and encourage each other as they saw that that event was drawing near. The argument then would be this. The danger against which the apostle desired to guard those to whom he was writing was, that of apostasy from Christianity to Judaism. To preserve them from this, he urges the fact that the downfall of Judaism was near, and that every indication which they saw of its approach ought to be allowed to influence them, and to guard them from that danger.

It is for reasons such as these that I suppose the reference here is not to the "second advent" of the Redeemer, but to the approaching destruction of Jerusalem. At the same time, it is not improper to use this passage as an exhortation to Christians to fidelity when they shall see that the end of the world draws nigh, and when they shall perceive indications that the Lord Jesus is about to come. And so of death. We should be the more diligent when we see the indications that the great Messenger is about to come to summon us into the presence of our final Judge. And who does not know that he is approaching him with silent and steady footsteps, and that even now he may be very near? Who can fail to see in himself indications that the time approaches when he must lie down and die? Every pang that we suffer should remind us of this; and when the hair changes its hue, and time makes furrows in the cheek, and the limbs become feeble, we should regard them as premonitions that he is coming, and should be more diligent as we see that be is drawing near.

Vincent's Word Studies, by Marvin R. Vincent [1886]
The assembling of ourselves together (ἐπισυναφωγὴν ἑαυτῶν) Επισυναγωγή only here and Th2 2:1, see note. The act of assembling, although some explain assembly. The antithesis is, "not forsaking assembling, but exhorting in assembly." Lnemann aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by ἔθος habit or custom, which implies an often recurring act on the part of the same persons. As the manner of some is (καθὼς ἔθος τισίν) For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luk 1:9; Joh 19:40. Ye see the day approaching (βλέπετε ἐγγίζουσαν τὴν ἡμέραν) The day of Christ's second coming, bringing with it the judgment of Israel. He could say "ye see," because they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Not forsaking the assembling ourselves - In public or private worship. As the manner of some is - Either through fear of persecution, or from a vain imagination that they were above external ordinances. But exhorting one another - To faith, love, and good works. And so much the more, as ye see the day approaching - The great day is ever in your eye.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Not forsaking the assembling of ourselves - Επισυναγωγην ἑαυτων. Whether this means public or private worship is hard to say; but as the word is but once more used in the New Testament, (Th2 2:1), and there means the gathering together of the redeemed of the Lord at the day of judgment, it is as likely that it means here private religious meetings, for the purpose of mutual exhortation: and this sense appears the more natural here, because it is evident that the Church was now in a state of persecution, and therefore their meetings were most probably held in private. For fear of persecution, it seems as if some had deserted these meetings, καθως εθος τισιν, as the custom of certain persons is. They had given up these strengthening and instructive means, and the others were in danger of following their example. The day approaching - Την ἡμεραν· That day - the time in which God would come and pour out his judgments on the Jewish nation. We may also apply it to the day of death and the day of judgment. Both of these are approaching to every human being. He who wishes to be found ready will carefully use every means of grace, and particularly the communion of saints, if there be even but two or three in the place where he lives, who statedly meet together in the name of Christ. Those who relinquish Christian communion are in a backsliding state; those who backslide are in danger of apostasy. To prevent this latter, the apostle speaks the awful words following. See at the end of this chapter (Heb 10:39 (note)).

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¹ And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
² And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

¹³ Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

⁹ I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

¹³ But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

³¹ And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
² That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
³ Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
⁴ Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
⁵ Remember ye not, that, when I was yet with you, I told you these things?

²⁶ Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

²⁴ For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

⁶ And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
⁷ For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
⁸ All these are the beginning of sorrows.
⁹ Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.
¹⁰ And then shall many be offended, and shall betray one another, and shall hate one another.
¹¹ And many false prophets shall rise, and shall deceive many.
¹² And because iniquity shall abound, the love of many shall wax cold.

³⁴ Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

¹² For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

⁵ That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more.

⁷ Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.

¹⁰ David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.

¹³ I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.

³⁴ O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

¹ In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

²⁷ And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

³³ And all the city was gathered together at the door.

³¹ And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

³⁷ O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

⁴⁰ Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

⁹ According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.

¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

³⁹ But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,