Heb 12:15

“"Looking diligently lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person." Dost thou see how everywhere he puts the common salvation into the hands of each individual? "Exhorting one another daily" (he says) "while it is called To-day." (c. iii. 13.) Do not then cast all the burden on your teachers; do not cast all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." (1 Thess. v. 11.) And again, "Comfort one another with these words." (1 Thess. iv. 18.) This we also now exhort you. If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other's affairs, and ye are not ignorant of each other's failings, and ye have more freedom of speech, and love, and intimacy; and these are no small advantages for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not "neglect this gift." (1 Tim. iv. 14.) Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.”

“"Looking diligently lest any man fail of the grace of God." As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others. "Lest any man" (he says) "fail of the grace of God." (He means the good things to come, the faith of the gospel, the best course of life: for they all are of "the Grace of God.") Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"? "Looking diligently," he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. "Lest any root of bitterness springing up trouble you." This is found in Deuteronomy; and he derived it from the metaphor of plants. "Lest any root of bitterness," he says; which he said also in another place when he writes, "A little leaven leaveneth the whole lump." Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he saith, "Lest any root of bitterness springing up trouble you; and by it many be defiled." And with good reason did he call sin "bitter": for truly nothing is more bitter than sin, and they know it, who after they have committed it pine away under their conscience, who endure much bitterness. For being exceedingly bitter, it perverts the reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable. And well said he, "root of bitterness." He said not, "bitter," but "of bitterness." For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit; for all is bitter, it has nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination. "And by this" (he says) "many be defiled." That is, Cut off the lascivious persons.”

“Just as someone, traveling a long road accompanied by many people, says: see to it that no one falls behind. For I am concerned not only that you do not draw close, but that you also watch over others, that is, visit, inquire, investigate regarding the weak: if even one were to be last, that he not be neglected either. And he calls faith and good conduct and future blessings the grace of God, for all these things are from grace. "Lest any bitter root, springing up, cause harm." This is found in Deuteronomy (Deut. 29:18). He took the metaphor from plants. What he says in another place: "a little leaven leavens the whole lump" (Gal. 5:9), he says here as well, so that no wicked person be admitted to the destruction of the majority: cut off the root of bitterness, that is, of sin, lest it spring up, that is, lest it make others the same. And that sin is bitter, that there is nothing more bitter — this was known by those who after committing it are gnawed by conscience. Note, he did not say: a bitter root, but: a root of bitterness; for a bitter root can bear sweet fruits, but a root of bitterness, that is, the source and cause of that very bitterness, can never bear sweet fruit. "And so that many would not be defiled by them." For, seeing the ungodly, the frivolous enter into rivalry with them and thus defile their souls. Therefore, let such roots be cut down.”

“688 (cont.). – In regard to the second loss, namely, of God's grace in the present he says, see to it that no one fail to obtain the grace of God. For grace is lost by discord and uncleanness: 'He is not a God of dissension, but of peace' (1 Cor. 4:33); 'His place was made in peace' (Ps. 75:3); 'Your eyes are too pure to behold evil; and you cannot look on iniquity' (Hab. 1:13); 'The Holy Spirit of discipline will flee from the deceitful… He shall not abide when iniquity comes in' (Wis. 1:5). But the Apostle is speaking figuratively. For grace is not obtained by merit; otherwise, grace would not be grace. Yet a man must do what he can. But God in His most generous will gives it to all who prepare themselves: 'Behold, I stand at the door and knock. If any man open to me, I will come in to him' (Rev. 3:20); 'He will that all men be saved' (1 Tim. 2:4). Therefore, God's grace is not wanting to any one, but it communicates itself to all, as far as it is concerned, just as the sun is not wanting to the eyes of the blind. He says, therefore: see that no one fail to obtain the grace of God. 689. – But on the other hand: if grace is not given because of works, but only by the fact that a person places no obstacle, it seems to follow that the possession of grace depends solely on free will and not on God's choice. This is Pelagius's error. I answer that the very fact that a person places no obstacle is due to grace. Hence, if anyone places an obstacle and his heart is moved to remove it, this is due to the gift of God's grace calling by His mercy: 'But when it pleased him who separated me from my mother's womb and called me by his grace' (Gal. 1:15). But this gift of grace is not sanctifying grace. Therefore, the fact that a person removes that obstacle is owing to God's mercy; if it is not removed, it is owing to God's justice. But he does not say, 'lest you fail,' but lest anyone fail, because everyone should be solicitous for his neighbor: 'He gave everyone commandment concerning his neighbor' (Sir. 17:12). 690. – Then (v. 15b) he comes specifically to advising the avoidance of sins contrary to each of the aforesaid medicines: first, he advises them to avoid sins contrary to peace; secondly, contrary to holiness (v. 16). 691. – He says, therefore, that no root of bitterness spring up and cause trouble. That is bitter which cannot be tasted without disgust. Therefore, a person's conversation is said to be bitter when it cannot be without offending those with whom he lives. Against this it is said of wisdom: 'Her conversation has no bitterness, nor her company any tediousness, but joy and gladness' (Wis. 8:16). Therefore, one knows how to live in wisdom, when his conversation is not bitter. This happens when his words and deeds are not harsh. Hence he says, that no root of bitterness spring up and cause trouble, i.e., bitterness gradually begun and rooted in the heart, springing up to cause trouble [hinder peace] and consequently, grace and the vision of God: 'Lest there should be among you a root bringing forth gall and bitterness' (Deut 29:18): 'Ephraim has provoked me to wrath with his bitterness' (Hos 12:14). Or the root of bitterness is an evil thought of harmful pleasure, which springs up when by consent one accomplishes the deed. And by it many become defiled, because not only the one in whom it exists but others also are defiled by his example: 'A little leaven corrupts the whole lump' (1 Cor. 5:6).”

“lest any . . . fall--Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God . . . trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM]. root of bitterness--not merely a "bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is "bitterness," never could. Paul here refers to Deu 29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare Act 8:23). Root of bitterness comprehends every person (compare Heb 12:16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness. many--rather, "the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution (Mat 13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.”