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I




NOTES,


EXPLANATORY AND PRACTICAL,
ON THE
EPISTLE TO THE HEBREWS.


BY   ALBERT      BARNES.
NEW    YORK:
1HARPER & BROTHERS, P J BLI S H E R S
329 & 331 PEARL STREET,
FRANI LIN  SQUARE.
1861.
Trie Donity tftbn
hew Haveau, Cum.




Entered, according to the Act of Congress, in the year one thousand
eight hundred and forty-three, by
ALBERT BARNES,


in the Clerk's Office -of the District Court of the United States, in and
for the Eastern District of Pennsylvania.




*  "                                  j                l,}
INTRODUCTION.
(~'/,i            S 1. Preliminary Remarks.
A  T need no, be said that this epistle has given rise to much discusslcn
among writers on the New Testament. Indeed there is probably no part of
~ tlHe Bible in regard to which so many conflicting views have been entertained
The name of the author; the time and place where the epistle was written;
the character of the book; its canonical authority; the language in which; it was composed; and the persons to whom it was addressed, all have given
rise to great difference of opinion. Among the causes of this are the fol' lowing:-The name of the author is not mentioned. The church to which
> it was sent, if sent to any particular church, is not designated. There are
no certain marks of time in the epistle, as there often are in the writings of
Paul, by which we can determine the time when it was written.
it is not the design of these Notes to go into an extended examination of
these questions. Those who are disposed to pursue these inquiries, and to
examine the questions which have been started in regard to the epistle, can
find ample means in the larger works that have treated of it; and especially
in Lardner; in Michaelis' Introduction; in the Prolegomena of Kuinoel; in
Hug's Introduction; and PARTICULARLY in Prof. Stuart's invaluable Commnentary on the Epistle to the Hebrews. No other work on this portion of
the New Testament is so complete as his, and in the Introduction he has left
nothing to be desired in regard to the literature of the Epistle.
Controversies early arose in the church in regard to a great variety of questions pertaining to this epistle, which arc not yet fully settled. Most of those
questions, however, pertain to the literature of the epistle, and however they
may be decided, are not such as to affect the respect which a Christian ought
to have for it as a part of the word of God. They pertain to the inquiries, to
whom it was written; in what language, and at what time it was composed;
questions which, in whatever way they may be settled, do not affect its canonical authcrity, and should not shake the confidence of Christians in it as
a part of divine revelation. The only inquiry on these points which it is
proper to institute in these Notes is, whether the claims of the epistle to a
place in the canon of Scripture are of such a kind as to allow Christians to
i. read it as a part of the oracles of God? May we sit down to it feeling that
we are perusing that which has been given by inspiration of the Holy Ghost
as a part of revealed truth? Other questions are interesting in their places,
and the solution of them is worth all which it has cost; but they need not
embarrass us here, nor claim our attention as preliminary to the exposition
of the epistle. All that will be attempted, therefore, in this Introduction, will., be such a condensation of the evidence collected by others, as shall show that
- this epistle has of right a place in the volume of revealed truth, and ia of
Authority to regulate the faith and practice of mankind.
o,




INTRODUCTION.


~ 2. To whom was Jhe Epistle written?
It purports to have been written to the " Hebrews." This is not found,
indeed, in the body of the epistle, though it occurs in the subscription at the
end. It differs from all the other epistles of Paul in this respect, and from
most of the others in the New Testament. In all of the other epistles of
Paul, the church or person to whom the letter was sent is specified in the
commencement. This, however, commences in the form of an essay or homily; nor is there anywhere in the epistle any direct intimation to what
church it was sent. The subscription at the end is of no authority, as it cannot be supposed that the author himself would affix it to the epistle, and as
it is known that many of those subscriptions are false. See the remarks at
the close of the Notes on Romans, and I. Corinthians. Several questions
present themselves here which we may briefly investigate.
(I.) What is the evidence that it was written to the Hebrews? In reply
to this we may observe (1.) That the inscription at the commencement,,, The Epistle of Paul the Apostle to the Hebrews," though not affixed by
the author, may be allowed to express the current sense of the church in an
cient times in reference to a question on which they had the best means of
iudging.  These inscriptions at the commencement of the epistles have
hitherto in general escaped the suspicion of spuriousness, to which the s':b.
scriptions at the close are justly exposed. Michaelis. They should not in
any case be called in question, unless there is good reason from the epistle itself,
or from some other source. This inscription is found in all our present Greek
manuscripts, and in nearly all the ancient versions. It is found in the Peshito,
the old Syriac version, which was made in the first or in the early part of
the second century. It is the title given to the epistle by the Fathers of the
second century, and onward. Stuart. (2.) The testimony of the Fathers.
Their testimony is unbroken and uniform. With one accord they declare
this, and this should be regarded as testimony of great value.  Unless there
is some good reason to depart from such evidence, it should be regarded as
decisive. In this case there is no good reason for calling it in question,
but every reason to suppose it to be correct; nor so far as I have found is
there any one who has doubted it. (3.) The internal evidence is of the
highest character that it was written to Hebrew converts. It treats of Hebrew institutions. It explains their nature. It makes no allusion to Gentile customs or laws. It all along supposes that those to whom it was
sent were familiar with the Jewish history; with the nature of the temple
service; with the functions of the priestly office; and with the whole structure of their religion. No other person than those who had been Jews are
addressed throughout the epistle. There is no attempt to explain the nature
or design of any customs except those with which they were familiar. At
the same time it is equally clear that they were Jewish converts-converts
from Judaism to Christianity-who are addressed. The writer addresses
them as Christians, not as those who were to be converted to Christianity;
he explains to them the Jewish customs as one would do to those who had
been converted from Judaism; he endeavours to guard them from apostasy,
as if there were danger that they would relapse again into the system from
which they were converted. These considerations seem to be decisive; and
in the view of all who have written on the epistle, as well as of the Christian
world at large, they settle the question. It has never been held that the
epistle was directed to Gentiles; and in all the opinions and questions
which have been started on tlhe subject, it lias been admitted that whe.revr,



INTRODUCTION.                             V
4ney resided, the persons to whom the epistle was addressed were originally
Hebrews who had never been converted to th e Christian religion.
(II.) To what particular church of the Hebrews was it written?  Very
different opinions have been held on this question. The celebrated Storr
held that it was written to the Hebrew part of the churches in Galatia; and
that the epistle to the Galatians was addressed to the Gentile part of those
churches. Semler and Noessett maintained that it was written to the churches
in Macedonia, and particularly to the church of Thessalonica. Bolten maintains that it was addressed to the Jewish Christians who fled from Palestine
in a time of persecution, about the year 60, and who were scattered through
Asia Minor. Michael Weber supposed that it was addressed to the church
at Corinth. Ludwig conjectured that it was addressed to a church in Spain.
Wetstein supposes that it was written to the church at Rome. Most of these
opinions are mere conjectures, and all of them depend on circumstances which
furnish only slight evidence of probability. Those who are disposed to examine these, and to see them confuted, may consult Stuart's Commentary on
the Hebrews, Intro. ~ 5-9. The common, and the almost universally received opinion is, that the epistle was addressed to the Hebrew Christians in
Palestine. The reasons for this opinion, briefly, are the following.  (1.) The
testimony of the ancient church was uniform on this point-that the epistle
was not only written to the Hebrew Christians, but to those who were in
Palestine. Lardner affirms this to be the testimony of Clement of Alexandria, Jerome, Euthalius, Chrysostom, Theodoret, and Theophylact; and adds
that this was the general opinion of the ancients. Works, vol. vi. pp. 80, 81,
ed. Lond. 1829. (2.) The inscription at the commencement of the epistle
leads to this supposition. That inscription, though not appended by the
hand of the author, was early affixed to it. It is found not only in the Greek
manuscripts, but in all the early versions, as the Syriac and the Itala; and
was doubtless affixed at a very early period, and by whomsoever affixed, expressed the current sense at the time. It is hardly possible that a mistake
would be made on this point; and unless there is good evidence to the contrary, this ought to be allowed to determine the question. That inscription
is, (" The Epistle of Paul the Apostle to the Hebrews." But who are the
Hebrews-the 'E3pato&? Prof. Stuart has endeavoured to show that this
was a term that was employed exclusively to denote the Jews in Palestine,
in contradistinction from foreign Jews, who were called Hellenists. Comp.
my Notcs on Acts vi. 1. Bertholdt declares that there is not a single example
which can be found in early times of Jewish Christians out of Palestine being
called Hebrews. See a Dissertation on the Greek Language in Palestine,
and on the meaning of the word Hellenists, by Hug, in the Bib. Repository,
vol. i. 547, 548. Comp. also Robinson's Lex. on the word 'E3Ppawo5. If this
be so, and if the inscription be of any authority, then it goes far to settle the
question. The word Hebrews occurs but three times in the New Testament,
(Acts vi. 1; 2 Cor. xi. 22; Phil. iii. 5,) in the first of which it is certain that
it is used in this sense, and in both the others of which it is probable. There
can be no doubt, it seems to me, that an ancient writer, acquainted with the
usual sense of the word Hebrew, would understand an inscription of this
kind —  written to the Ifebrews"-as designed for the inhabitants of Palestine, and not for the Jews of other countries. (3.) There are some passages
in the epistle itself which Lardner supposes indicate that this epistle was
written to the Hebrews in Palestine, or to those there who had been converted
from Judaism to Christianity. As those passages are not conclusive, and as
their force has been called in question, and with much propriety, by Prof
i




VI                      N TIZ o D U C T I ( N.
Stuait (pp. 32-34), I shall merely refer to them. TIhey can be examined
at leisure by those who are disposed, and though they do not prove that the
epistle was addressed to the Hebrew Christians in Palestine, yet they can be
best interpreted on that supposition, and a peculiar significancy would be at
tached to them on this supposition. They are the following: ch. i. 2; iv.
2; ii. 1-4; v. 12; iv. 4-6; x. 26-29. 32-34; xiii. 13, 14.  The argument of Lardner is, that these would be more applicable to their condition
than to others; a position which I think cannot be doubted. Some of them
are of so general character, indeed, as to be applicable to Christians elsewhere;
and in regard to some of them it cannot be certainly demonstrated that the
state of things referred to existed in Judea, but taken together they would be
more applicable by far to them than to the circumstances of any others of
which we have knowledge; and this may be allowed to have some weight at
least in determining to whom the epistle was sent. (4.) The internal evi
dence of the epistle corresponds with the supposition that it was written to
the Hebrew Christians in Palestine. The passages referred to in the previous remarks (3) might be adduced here as proof. But there is other proof.
It might have been otherwise. There might be such strong internal prpof
that an epistle was not addressed to a supposed people, as completely to neutralize all the evidence derived from an inscription like that prefixed to this
epistle, and all the evidence derived from tradition. But it is not so here.
All the circumstances referred to in the epistle; the general strain of remark;
the argument; the allusions, are just such as would be likely to be found in
an epistle addressed to the Hebrew Chrisrians in Palestine, and such as would
not be likely to occur in an epistle addressed to > X other place or people.
They are such as the following: (a.) The familiar acquaintance with the
Jewish institutions supposed by the writer to exist among those to whom it
was sent-a familiarity hardly to be expected even of Jews who lived iul other
countries. (b.) The danger so frequently adverted to of their relapsing into
their former state; dff apostatizing from Christianity, and of embracing again
the Jewish rights and ceremonies-a danger that would exist nowhere else in
so great a degree as in Judea. Comp. ch. ii. 1-3; iii. 7-11. 15; iv. 1
vi. 1-8; x. 26-35. (c.) The nature of the discussion in the epistle-not
turning upon the obligation of circumcision, and the distinction of meats and
drinks, which occupied so much of the attention of the apostles and early Christians in other places-but a discussion relating to the whole structure of the
Mosaic economy, the pre-eminence of Moses or Christ, the meaning of the
rites of the temple, &c. These great questions would be more likely tc arise
in Judea than elsewhere, and it was important to discuss them fully, as it is
done in this epistle. In other places they would be of less interest, and would
excite less difficulty. (d.) The allusion to local places and events; to facts
in their history; and to the circumstances of public worship, which would be
better understood there than elsewhere. There are no allusions-or if there
are they are very brief and infrequent-to heathen customs, games, races, and
philosophical opinions, as there are often in the other epistles of the New Testament. Those to whom the epistle was sent, are presumed to have an intimate and minute knowledge of the Hebrew history, and such a knowledge
as could be hardly supposed elsewhere. Comp. ch. xi., particularly vs. 32 -39. Thus it is implied that they so well understood the subjects referred to
relating to the Jewish rites, that it was not necessary that the writer should
specify them particularly. See ch. ix. 5. Of what other persons could this
be so appropriately said as of the dwellers in Palestine? (e.) The circumnstances of trial and persecution so often referred to in the epistle, agree well




INTRODUCrlON.                            VU
with the known condition of the church in Palestine. That it was subjected
to great trials we know; and though this was extensively true of other
churches, yet it is probable that there were more vexatious and grievous exactions; that there was more spite, and malice; that there were more of the
trials arising from the separation of families and the losses of property attending a profession of Christianity in Palestine than elsewhere in the early
Christian church. These considerations-though not so conclusive as to
furnish absolute demonstration-go far to settle the question. They seem
to ma so strong as to preclude any reasonable doubt, and are such as the
mind can repose on with a great degree of confidence in regard to the original
destination of the epistle.
(3.) Was it addressed to a particular church in Palestine, or to the Hebrew Christians there in general?
Whether it was addressed to the churches in general in Palestine, or to
some particular church there, it is now impossible to determine. Prof. Stuart
inclines to the opinion that it was addressed to the church in Cesarea; The
ancients in general supposed it was addressed to the church in Jerusalem.
There are some local references in the epistle which look as though it was
directed to some particular church. But the means of determining this question are put beyond our reach, and it is of little importance to settle the question. From the allusions to the temple, the priesthood, the sacrifices, and the
whole train of peculiar institutions there, it would seem probable that it was
directed to the church in Jerusalem. As that was the capital of the nation,
and the centre of religious influence; and as there was a large and flourishing
church there, this opinion would seem to have great probability; but it is
impossible now to determine it. If we suppose that the author sent the epistle,
in the first instance, to some local church, near the central seat of the great
influence which he intended to reach by it-addressing to that church the
particular communications in the last verses-we shall make a supposition
which, so far as can now be ascertained, will accord with the truth in the case.
~ 3. The Author of the Epistle.
To those who are familiar with the investigations which have taken place
an regard to this epistle, it need not be said that the question of its authorship
has given rise to much discussion. The design of these Notes does not permit me to go at length into this inquiry. Those who are disposed to see the
investigation pursued at length, and to see the objections to the Pauline origin
examined in a most satisfactory manner, can find it done in the Introduction
to the Epistle to the Hebrews, by Prof. Stuart, pp. 77-260. All that my
purpose requires is to state, in a very brief manner, the evidence on which it
is ascribed to the apostle Paul. That evidence is, briefly, the following:
(1.) That derived from the church at Alexandria. Clement of Alexandria
says, that Paul wrote to the Hebrews, and that this was the opinion of Pantaenus, who was at the head of the celebrated Christian school at Alexandria,
and who flourished about A. D. 180. Pantaenus lived near Palestine. He
must have been acquainted with the prevailing opinions on the subject, and
his testimony must be regarded as proof that the epistle was regarded as Paul's
by the churches in that region. Origen, also, of Alexandria, ascribes the
epistle to Paul; though he says that the sentiments are those of Paul, but
that the words and phrases belong to some one relating the apostle's sentiments, and as it were commenting on the words of his master. The testimony of the church at Alexandria was uniform after the time of Origen, thai




rill                     INTRODUCTION.
it was the production of Paul. Indeed there seems never to have been any
doubt in regard to it there, and from the commencement it was admitted as
his production. The testimony of that church and school is particularly valuable, because (a) it was near to Palestine, where the epistle was probably
sent; (b) Clement particularly had travelled much, and would be likely to
understand the prevailing sentiments of the East; (c) Alexandria was the
seat of the most celebrated theological school of the early Christian ages, and
those who were at the head of this school would be likely to have correct information on a point like this; and (d) Origen is admitted to have been the
most learned of the Greek Fathers, and his testimony that the  sentimenta'
were those of Paul may be regarded as of peculiar value.
(2.) It was inserted in the translation into the Syriac, made very early in
the second century, and in the old Italic version, and was hence believed to
be of apostolic origin, and is by the inscription ascribed to Paul. This may
be allowed to express the general sense of the churches at that time, as this
would not have been done unless there had been a general impression that
the epistle was written by him. The fact that it was early regarded as an
inspired book is also conclusively shown by the fact that the second epistle
of Peter, and the second and third epistles of John, are not found in that version. They came later into circulation than the other epistles, and were not
possessed, or regarded as genuine, by the author of that version. The epistle
to the Hebrews is found in these versions, and was, therefore, regarded as one
of the inspired books. In those versions it bears the inscription,, To the
Hebrews."
(3.) This epistle was received as the production of Paul by the Eastern
churches. Justin Martyr, who was born at Samaria, quotes it, about the
year 140. It was found, as has been already remarked, in the Peshito-the
old Syriac version, made in the early part of the second century. Jacob,
bishop of Nisibis, also (about A. D. 325) repeatedly quotes it as the production of an apostle. Ephrem Syrus, or the Syrian, abundantly ascribes this
epistle to Paul. He was the disciple of Jacob of Nisibis, and no man was
better qualified to inform himself on this point than Ephrem. No man stands
deservedly higher in the memory of the Eastern churches. After him, all
the Syrian churches acknowledged the canonical authority of the epistle to
the Hebrews. But the most important testimony of the Eastern church is
that of Eusebius, bishop of Cesarea, in Palestine. He is the well-known historian of the church, and he took pains from all quarters to collect testimony
in regard to the Books of Scripture. He says, " There are fourteen epistles
of Paul, manifest and well known: but yet there are some who reject that
to the Hebrews, alleging in behalf of their opinion, that it was not received
by the church of Rome as a writing of Paul." The testimony of Eusebius
is particularly important. He had heard of the objection to its canonical
authority. He had weighed that objection. Yet in view of the testimony
in the case, he regarded it as the undoubted production of Paul. As such i
was received in the churches in the East; and the fact which he mentions
that its genuineness had been disputed by the church of Rome, and that he
specifies no other church, proves that it had not been called in question in
the East. This seems to me to be sufficient testimony to settle this inquiry
The writers here referred to lived in the ve:y country to which the epistle
was evidently written, and their testimony is uniform. Justin Martyr was
born in Samaria; Ephrem passed his life in Syria; Eusebius lived in Cesarea, and Origen passed the last twenty years of his life in Palestine. The
churches there were unanimous in the opinion that this epistle was written




INTRODUCT      )N.                      IX, E Paul, and thar united testimony should settle the question. Indeed
wnen their testimony is considered, it seems remarkable that the subject should
have been regarded as doubtful by critics, or that it should have given rise to
so much protracted investigation. I might add to the testimonies above referred to, the fact that the epistle was declared to be Paul's by the following
persons: Archelaus, bishop of Mesopotamia, about A. D. 300; Adamantius,
about 330; Cyril, of Jerusalem, about 348; the Council of Laodicea, about
363; Epiphanius, about 368; Basil, 370; Gregory Nazianzen, 370;
Chrysostom, 398, &c. &c. Why should not the testimony of such men and
churches be admitted? What more clear or decided evidence could we
wish in regard to any fact of ancient history? Would not such testimony
be ample in regard to an anonymous oration of Cicero, or poem of Virgil or
Horace? Are we not constantly acting on far feebler evidence in regard to
the authorship of many productions of celebrated English writers?
* (4.) In regard to the Western churches, it is to be admitted that, like the
second epistle of Peter, and the second and third epistles of John, the canonical authority was for some time doubted, or was even called in question.
But this may be accounted for. The epistle had not the name of the author.
All the other epistles of Paul had. As the epistle was addressed to the
Hebrews in Palestine, it may not have been soon known to the Western
churches. As there were spurious epistles and gospels at an early age, much
caution would be used in admitting any anonymous production to a place in
the sacred canon. Yet it was not long before all these doubts were removed,
and the epistle to the Hebrews was allowed to take its place among the other
acknowledged writings of Paul. It was received as the epistle of Paul by
Hilary, bishop of Poictiers, about A. D. 354; by Lucifer, bishop of Cagliari,
351; by Victorinus, 360; by Ambrose, bishop of Milan, 360; by Rufinus,
397, &c. &c. Jerome, the well-known Latin Father, uses in regard to it
the following language: i" This is to be maintained, that this epistle which is
inscribed to the Hebrews, is not only received by the churches at the East as
the apostle Paul's, but has been in past times by all ecclesiastical writers in
the Greek language; although most [Latins] think that Barnabas or Clement
was the author." Still, it was not rejected by all the Latins. Some received
it in the time of Jerome as the production of Paul. See Stuart, pp. 114, 115,
for the full testimony of Jerome. Augustine admitted that the epistle was
written by Paul. He mentions that Paul wrote fourteen epistles, and specifies
particularly the epistle to the Hebrews. He often cites it as a part of Scripture, and quotes it as the production of an apostle. Stuart, p. 115. From the
time of Augustine it was undisputed. By the council of Hippo, A. D. 393,
the third council of Carthage, 397, and the fifth council of Carthage, 419, it
was declared to be the epistle of Paul, and was as such commended to the
churches.
(5.) As another proof that it is the writing of Paul, we may appeal to the
internal evidence. (a) The author of the epistle was the companion and
friend of Timothy. "Know ye that our brother Timothy is set at liberty"or is sent away-av- oXeXvptvvov_- with whom  if he come speedily, I will
make you a visit."  Ch. xiii. 23. Sent away, perhaps, on a journey to visit
some of the churches, and expected soon to return. In Phil. ii. 19, Paul
speaks of sending Timothy to them ", so soon as he should see how it would
go with him," at the same time expressing a hope that he should himself see
them shortly. What is more natural than to suppose that he had now sent
Timothy to Philippi; that during his absence he wrote this epistle; that he
was waiting for his return: and that he proposed, if Timothy should return




t                       INNTRO')U CTION
soon, to visit Palestine with him? And who would more naturally say thiu
than the apostle Paul-the companion and friend of Timothy; by whom he
had been accompanied in his travels; and by whom he was regarded with
special interest as a minister of the gospel? (b) In ch. xiii. 18, 19, he asks
their prayers that he might be restored to them; and in ver. 23, he expresses
a confident expectation of being able soon to come and see them. From this
it is evident that he was then imprisoned, but had hope of speedy release-a
state of things in exact accordance with what existed at Rome. Phil. ii. 17 -24. (c) He was in bonds when he wrote this epistle. Heb. x. 34., Ye
had compassion of me in my bonds;" an expression that will exactly apply
to the case of Paul. He was in " bonds" in Palestine; he was two whole
years in Cesarea a prisoner (Acts xxiv. 27); and what was more natural
than that the Christians in Palestine should have had compassion on him,
and ministered to his wants? To what other person would these circumstances so certainly be applicable? (d) The salutation (ch. xiii. 24) ", they
of Italy salute you," agrees with the supposition that it was written by Paul
when a prisoner at Rome. Paul writing from Rome, and acquainted with
Christians from other parts of Italy, would be likely to send such a salutation.
In regard to the objections which may be made to this use of the passage, the
reader may consult Stuart's Intro. to the Hebrews, p. 127, seq. (e) The
doctrines of the epistle are the same as those which are taught by Paul in his
undisputed writings. It is true that this consideration is not conclusive, but
the want of it would be conclusive evidence against the position that Paul
wrote it. But the resemblance is not general. It is not such as any man
would exhibit who held to the same general system of truth. It relates to
peculiarities of doctrine, and is such as would be manifested by a man who
had been reared and trained as Paul had. (1.) No one can doubt that the
author was formerly a Jew-and a Jew who had been familiar to an uncommon degree with the institutions of the Jewish religion. Every rite and ceremony; every form of opinion; every fact in their history, is perfectly familiar
to him. And though the other apostles were Jews, yet we can hardly suppose that they had the familiarity with the minute rites and ceremonies so
accurately referred to in this epistle, and so fully illustrated. With Paul all
this was perfectly natural. He had been brought up at the feet of Gamaliel,
and had spent the early part of his life at Jerusalem in the careful study of
the Old Testament, in the examination of the prevalent opinions, and in
the attentive observance of the rites of religion. The other apostles had been
born and trained, apparently, on the banks of Gennesareth, and certainly
with few of the opportunities which Paul had had for becoming acquainted
with the institutions of the temple service. This consideration is fatal, in my
view, to the claim which has been set up for Clement as the author of the
epistle. It is wholly incredible that a foreigner should be so familiar with
the Jewish opinions, laws, institutions, and history, as the author of this
epistle manifestly was. (2.) There is the same preference for Christianity
over Judaism in this epistle which is shown by Paul in his other epistles,
and exhibited in the same form. Among these points are the followingThe gospel imparts superior lirht.  Comp. Gal. iv. 3. ^; I. Cor. xiv. 20;
Eph. iv. 11-13; II. Cor. iii. 18; with Heb. i. 1, 2; ii. 2-4; viii. 9-11;
x. 1; xi. 39, 40. The gospel holds out superior motives and encouragements
to piety.  Comp. Gal. iii. 23; iv. 2, 3; Rom. viii. 15-17; Gal. iv. 4; v.
13; I. Cor. vii. 19; Gal. vi. 15; with Heb. ix. 9. 14; xii. 18-24. 28;
viii. 6-13.  The gospel is superior in promoting the real and permanen.
kappiness of mankind.  Comp. Gal. iii 10; T4  or. iii. 7. 9; Rom.iii. 20




INTRODUCTION.                            Xl
Rom. iv. 24, 25; Eph. i. 7; Rom. v. 1, 2; Gal. ii. 16; and the same views
in Heb. xii. 18-21; ix. 9; x. 4. 11; vi. 18-20; vii. 25; ix. 24. The
Jewish dispensation was a type and shadow of the Christian. See Coll.
ii. 16, 17; I. Cor. x. 1-6; Rom. v. 14; I. Cor. xv. 45-47; II. Cor. iii.
13-18; Gal. iv. 22-31; iv. 1-5; and for the same or similar views, see
Hebrews ix. 9-14; x. 1; viii. 1-9; ix. 22-24.  The Christian religion
was designed to be perpetual, while the Jewish was intended to be abolished.
See II. Cor. iii. 10, 11. 13. 18; iv. 14-16; Rom. vii. 4-6; Gal. iii. 21 -25; iv. 1-7; v. 1; and for similar views compare Heb. viii. 6-8. 13;
vii. 17-19; x. 1-14.   Tie person of the Mediator is presented in the
same light by the writer of the epistle to the Hebrews and by Paul. See
Phil. ii. 6-11; Coll. i. 15-20; II. Cor. viii. 9; Eph. iii. 9; I. Cor. viii.
ti; xv. 25-27; and for the same and similar views, see Heb. i. 2, 3; ii. 9.
14; xii. 2; ii. 8; x. 13.  The death of Christ is the propitiatory sacrifice
for sin. See I. Tim. i. 15; I. Cor. xv. 3; Rom. viii. 32; iii. 24; Gal. i. 4;
i. 20; I. Cor. v. 7; Eph. i. 7; Coll. i. 14; I. Tim. ii. 6; I. Cor. vi. 20;
vii. 23; Rom. v. 12-21; iii. 20. 28; viii. 3; I. Tim. ii. 5, 6. For similar
views see Heb. i. 3; ii. 9; v. 8, 9; vii., viii., ix., x.  The general method
and arrangement of this epistle, and the acknowledged epistles of Paul are
the same. It resembles particularly the epistles to the Romans and the Galatians, where we have first a doctrinal and then a practical part. The same is
true also to some extent of the epistles to the Ephesians, Colossians, and
Philippians. The epistle to the Hebrews is on the same plan. As far as ch.
x. 19, it is principally doctrinal; the remainder is mainly practical. The
manner of appealing to, and applying the Jewish Scriptures, is the same
in this epistle as in those of Paul. The general structure of the epistle, and
the slightest comparison between them, will show this with sufficient clearness. The general remark to be made in view of this comparison is, that the
epistle to the Hebrews is just such an one as Paul might be expected to write;
that it agrees with what we know to have been his early training, his views,
his manner of life, his opinions, and his habit in writing; that it accords better
with his views than with those of any other known writer of antiquity; and
that it falls in with the circumstances in which he was known to be placed,
and the general object which he had in view. So satisfactory are these views
to my mind, that they seem to have all the force of demonstration which can
be had in regard to any anonymous publication, and it is a matter of wonder
that so much doubt has been experienced in reference to the question who
was the author.
It is difficult to account for the fact that the name of the author was omitted. It is found in every other epistle of Paul, and in general it is appended
lo the epistles in the New Testament. It is omitted, however, in the three
epistles of John, for reasons which are now unknown. And there may
have been similar reasons also unknown for omitting it in this case. The
simple fact is, that it is anonymous; and whoever was the author, the same
difficulty will exist in accounting for it. If this fact will prove that Paul tas
not the author, it would prove the same thing in regard to any other person,
and would thus be ultimately conclusive evidence that it had no author.
What were the reasons for omitting the name can be only matter of conjecture. The most probable opinion, as it seems to me, is this. The name of
Paul was odious to the Jews. He was regarded by the nation as an apostate
from their religion, and everywhere they showed peculiar malignity against
him. See the Acts of the Apostles. The fact that he was so regarded by
them might indirectly influence even those who had been converted from




JKh11 INTlODUCTION.
Judaism to Christianity. They lived in Palestine. They were near the
temple, and were engaged in its ceremonies and sacrifices-for there is no
evidence that they broke off from those observances on their conversion to
Christianity. Paul was abroad. It might have been reported that he was
preaching against the temple and its sacrifices, and even the Jewish Christians in Palestine might have supposed that he was carrying matters too far.
In these circumstances it might have been imprudent for him to have announced his name at the outset, for it might have aroused prejudices which a
wise man would wish to allay. But if he could present an argument, somewhat in the form of an essay, showing that he believed that the Jewish institutions were appointed by God, and that he was not an apostate and an infidel;
if he could conduct a demonstration that would accord in the main with the prevailing views of the Christians in Palestine, and that was adapted to strengthen
them in the faith of the gospel, and explain to them the true nature of the
Jewish rites, then the object could be gained without difficulty, and then they
would be prepared to learn that Paul was the author, without prejudice or
alarm. Accordingly he thus conducts the argument; and at the close gives
them such intimations that they would understand who wrote it without
much difficulty. If this was the motive, it was an instance of tact such as
was certainly characteristic of Paul, and such as was not unworthy any man.
I have no doubt that this was the true motive. It would be soon known who
wrote it; and accordingly we have seen it was never disputed in the Eastern
churches.
~ 4. The time when written.
In regard to the time when this epistle was written, and the place where,
critics have been better agreed than on most of the questions which have been
started in regard to it. Mill was of opinion that it was written by Paul in
the year 63, in some part of Italy, soon after he had been released from imprisonment at Rome. Wetstein was of the same opinion. Tillemont also places
this epistle in the year 63, and supposes that it was written while Paul was
at Rome, or at least in Italy, and soon after he was released from imprisonment. Basnage supposes it was written about the year 61, and during the
imprisonment of the apostle. Lardner supposes also that it was written in
the beginning of the year 63, and soon after the apostle was released from his
confinement. This also is the opinion of Colmet. The circumstances in the
epistle which will enable us to form an opinion on the question about the
time and the place are the following:(1.) It was written while the temple was still standing, and before Jerusalem was destroyed. This is evident from the whole structure of the epistle.
There is no allusion to the destruction of the temple or the city, which there
certainly would have been if they had been destroyed. Such an event would
nave contributed much to the object in view, and would have furnished an
irrefragable argument that the institutions of the Jews were intended to be
superseded by another and a more perfect system. Moreover, there are allusions in the epistle which suppose that the temple service was then performed.
See Heb. ix. 9; viii.'4, 5. But the city and temple were destroyed in the
year 70, and of course the epistle was written before that year.
(2.) It was evidently written before the civil wars and commotions in
Judea, which terminated in the destruction of the city and nation. This is
clear, because there are no allusions to any such disorders or troubles in
Palestine. and there is no ins'mation that they were suffering the evils incident




INTRODUCTION.                           XilI
to a state of war. Comp. ch. xii. 4. But those wars commenced A, J. 66,
and evidently the epistle was written before that time.
(3.) They were not suffering the evils of violent persecution. They had
indeed formerly suffered (comp. ch. x. 32. 34); James and Stephen had been
put to death (Acts vii., xii.); but there was no violent and bloody persecution then raging in which they were called to defend their religion at the
expense of blood and life. Ch. x. 32, 33. But the persecution under Nero
began in the year 64, and though it began at Rome, and was confined to a
considerable degree to Italy, yet it is not improbable that it extended to other
places, and it is to be presumed that if such a persecution were raging at the
time when the epistle was written there would be some allusion to this fact.
It may be set down, therefore, that it was written before the year 64
(4.) It is equally true that the epistle was written during the lattt part of
the apostolic age. The author speaks of the former days in which after
they were illuminated they had endured a great fight of afflictions, and when
they were made a gazing stock, and were plundered by their oppressors' (ch.
x. 32-34); and he speaks of them as having been so long converted that
they ought to have been qualified to teach others (ch. v. 12); and hence it is
fairly to be inferred that they were not recent converts, but that the church
there had been established for a considerable period. It may be added, that
it was after the writer had been imprisoned-as I suppose in Cesarea (see ~ 3)
-when they had ministered to him. Ch. x. 34. But this was as late as the
year 60.
(5.) At the time when Paul wrote the epistles to the Ephesians, Phi
lippians, and Colossians, he had hopes of deliverance. Timothy was evi
lently with him. But now he was absent.  Ch. xiii. 23. In the epistle to
the Philippians (ch. ii. 19-23) he says,, But I trust in the Lord Jesus to
send Timotheus shortly unto you, that I may be also of good comfort, when
know your state."  He expected, therefore, that Timothy would come back
to him at Rome. It is probable that Timothy was sent soon after this. The
apostle had a fair prospect of being set at liberty, and sent him to them.
During his absence at this time, it would seem probable, this epistle was
written. Thus the writer says (ch. xiii. 23),, Know ye that our brother
Timothy is set at liberty"-or rather, SENT AWAY, or SENT ABROAD (see
note in that place); " with whom if he come shortly, I will see you."  That
is, if he returns soon, as I expect him, I will pay you a visit. It is probable
that the epistle was written while Timothy was thus absent at Philippi, and
when he returned, Paul and he went to Palestine, and thence to Ephesus. If
so it was written somewhere about the year 63, as this was the time when
Paul was set at liberty.
(6.) The epistle was written evidently in Italy. Thus in ch. xiii. 24, the
writer says, r They of Italy salute you." This would be the natural form of
salutation on the supposition that it was written there. He mentions none
by name, as he does in his other epistles, for it is probable that none of those
who were at Rome would be known by name in Palestine. But there was a
general salutation, showing the interest which they had in the Christians in
Judea, and expressive of regard for their welfare. This expression is, to my
mini, conclusive evidence that the epistle was written in Italy; and in Italy
there was nc place where this would be so likely to occur as at RomRe.
0




INTROD TCTION.


~ 5. The language in which it was written.
Titis Is a vexed and still unsettled question, and it does not seem to be po&
sible to determine it with any considerable degree of certainty. Critics of
the ablest name have been divided on it, and what is remarkable, have appealed
to the same arguments to prove exactly opposite opinions-one class arguing
that the style of the epistle is such as to prove that it was written in Hebrew,
and the other appealing to the same proofs to demonstrate that it was written
in Greek. Among those who have supposed that it was written in Hebrew
are the following, viz.:-Some of the Fathers-as Clement of Alexandria,
Theodoret, John Damascenus, Theophylact; and among the moderns, Micha
elis has been the most strenuous defender of this opinion. This opinion was
also held by the late Dr. James P. Wilson, who says,, It was probably written
in the vulgar language of the Jews;" that is, in that mixture of Hebrew,
Syriac, and Chaldee, which was usually spoken in the time of the Saviour,
and which was known as the Syro-Chaldaic.
On the other hand, the great body of critics have supposed it was written in
the Greek language. This was the opinion of Fabricius, Lightfoot, Whitby,
Beausobre, Capellus, Basnage, Mill, and others, and is also the opinion of
Lardner, Hug, Stuart, and perhaps of most modern critics. These opinions
may be seen examined at length in Michaelis' Introduction, Hug, Stuart, and
Lardner.
The arguments in support of the opinion that it was written in Hebrew
are, briefly, the following: (1.) The testimony of the Fathers. Thus Clement of Alexandria says, " Paul wrote to the Hebrews in the Hebrew language, and Luke carefully translated it into Greek."  Jerome says,, Paul
as a Hebrew wrote to the Hebrews in Hebrew-Scripserat ut Hebrseus Hebraeis Hebraice;" and then he adds, " this epistle was translated into Greek,
so that the colouring of the style was made diverse in this way from that of
Paul's." (2.) The fact that it was written for the use of the Hebrews, who
spoke the Hebrew, or the Talmudic language, is alleged as a reason for sup
posing that it must have been written in that language. (3.) It is alleged
by Michaelis, that the style of the Greek, as we now have it, is far more pure
and classical than Paul elsewhere employs, and that hence it is to be inferred
that it was translated by some one who was master of the Greek language.
On this, however, the most eminent critics disagree. (4.) It is alleged by
Michaelis, that the quotations in the epistle, as we have it, are made from the
Septuagint, and that they are foreign to the purpose which the writer had in
view as they are now quoted, whereas they are exactly in point as they stand
in the Hebrew. Hence he infers that the original Hebrew was quoted by the
author, and that the translator used the common version at hand instead of
making an exact translation for himself. Of the fact alleged here, however,
there may be good ground to raise a question; and if it were so, it would not
prove that the writer might not have used the common and accredited translation, though less to his purpose than the original. Of the fact, moreover,
to which Michaelis here refers, Prof. Stuart says,, He has not adduced a
single instance of what he calls a wrong translation which wears the appearance of any considerable probability." The only instance urged by Michaelis
which seems to me to be plausible is Heb. i. 7. These are the principal
arguments which have been urged in favour of the opinion that this epistle
was written in the Hebrew language. They are evidently not conclusive
The only argument of any considerable weight is the testimony of some ot
the Fathers, and it may be doubted whether they gave this as a matter o




INTRODUCTION,                          XT
historic fact or only as a matter of opinion. See Hug's Introduction, ~ 144.
It is morally certain that in one respect their statement cannot be true. They
state that it was translated by Luke; but it is capable of the clearest proof
that it was not translated by Luke, the author of the Gospel and the Acts of
the Apostles, since there is the most remarkable dissimilarity in the style.
On the other hand there are alleged in favour of the opinion that it was
written in Greek the following considerations, viz.:(1.) The fact that we have no Hebrew original. If it was written in
Hebrew, the original was early lost. None of the Fathers say that they had
seen it; none quote it. All the copies that we have are in Greek. If it was
written in Hebrew, and the original was destroyed, it must have been at a
very early period, and it is remarkable that no one should have mentioned the
fact or alluded to it. Besides, it is scarcely conceivable that the original
should have so soon perished, and that the translation should have altogether
taken its place. If it was addressed to the Hebrews in Palestine, the same
reason which made it proper that it should have been written in Hebrew
would have led them to retain it in that language, and we might have supposed that Origen, or Eusebius, or Jerome, who lived there, or Ephrem the
Syrian, would have adverted to the fact that there was there a Hebrew original. The Jews were remarkable for retaining their sacred books in the
language in which they were written, and if this were written in Hebrew it is
difficult to account for the fact that it was so soon suffered to perish.
(2.) The presumption-a presumption amounting to almost a moral cer
tainty-is, that an apostle writing to the Christians in Palestine would write
in Greek. This presumption is based on the following circumstances: (a) The
fact that all the other books of the New Testament were written in Greek,
unless the gospel by Matthew be an exception. (b) This occurred in cases
where it would seem to have been as improbable as it was that one writing
to the Hebrews should use that language. For instance, Paul wrote to the
church in Rome in the Greek language, though the Latin language was that
which was in universal use there. (c) The Greek was a common language
in the East. It seems to have been familiarly spoken, and to have been commonly understood. (d) Like the other books of the New Testament, this
epistle does not appear to have been intended to be confined to the Hebrews
only. The writings of the apostles were regarded as the property of the
church at large. Those writings would be copied and spread abroad. The
Greek was a far better language for such a purpose than the Hebrew. It
was polished and elegant; was adapted to the purpose of discoursing on moral
subjects; was fitted to express delicate shades of thought, and was the language which was best understood by the world at large. (e) It was the language which Paul would naturally use unless there was a strong reason for
his employing the Hebrew. Though he was able to speak in Hebrew (Acts
xxi. 40), yet he had spent his early days in Tarsus, where the Greek was the
vernacular tongue, and it was probably that which he had first learned.
Besides this, when this epistle was written he had been absent from Palestine
about twenty-five years, and in all that time he had been there but a few
days. He had been where the Greek language was universally spoken.
He had been among Jews who spoke that language. It was the language
used in their synagogues, and Paul had addressed them in it. After thus
preaching, conversing, and writing in that language for twenty-five years, is
it any wonder that he should prefer writing in it; that he should naturally
do it; and:s it not to be piesumed that he would do it in this case? These




ZV1                     IN' RCDUCTION.
presumptions are so strong that they ought to be allowed to settle a questioR
of this kind unless there is positive proof to the contrary.
(3.) There is internal proof that it was written in the Greek language.
The evidence of this kind consists in the fact What the writer bases an argument on the meaning and force of Greek words, which could not have occurred had he written in Hebrew. Instances of this kind are such as these.
(a) In ch. ii. he applies a passage from Ps. viii. to prove that the Son of God
must have had a human nature, which was to be exalted above the angels,
and placed at the head of the creation. The passage is,, Thou hast made
him a little while inferior to the angels." Ch. ii. 7, margin. In the Hebrew, in Ps. viii. 5, the word rendered angels, is DtfX —Elohim-God;
and the sense of angels attached to that word, though it may sometimes occur,
is so unusual, that an argument would not have been built on the Hebrew.
(b) In ch. vii. 1, the writer has explained the name Mlelchizedek, and translated it king of Salem-telling what it is in Greek-a thing which would
not have been done had he written in Hebrew, where the word was well
understood. It is possible, indeed, that a translator might have done this,
but the explanation seems to be interwoven with the discourse itself, and to
constitute a part of the argument. (c) In ch. ix. 16, 17, there is an argument
en the meaning of the word covenant-c&ar4Krn-which could not have ocirred had the epistle been in Hebrew. It is founded on the double meaning
'that word-denoting both a covenant and a testament, or will. The Heurew word —nl3-Berith-has no such double signification. It means
covenant only, and is never used in the sense of the word will, or testament.
The proper translation of that word would be avv4siKr —syntheke-but the
translators of the Septuagint uniformly used the former-t&ariKrt-.-diathekeand on this word the argument of the apostle is based. This could not have
been done by a translator; it must have been by the original author, for it is
incorporated into the argument. (d) In ch. x. 3-9, the author shows that
Christ came to make an atonement for sin, and that in order to this it was
necessary that he should have a human body. This he shows was not only
necessary, but was predicted. In doing this, he appeals to Ps. xl. 6-" A
body hast thou prepared for me." But the Hebrew here is, " Mine ears hast
thou opened." This passage would have been much less pertinent than the
other form-" a body hast thou prepared me;"-and indeed it is not easy to see
how it would bear at all on the object in view. See ver. 10. But in the
Septuagint the phrase stands as he quotes it — a body hast thou prepared for
me;" a fact which demonstrates, whatever difficulties there may be about the
principle on which he makes the quotation, that the epistle was written in
Greek. It may be added, that it has nothing of the appearance of a translation. It is not stiff; forced, or constrained in style, as translations usually are.
It is impassioned, free, flowing, full of animation, life and colouring, and has
all the appearance of being an original composition. So clear have these
considerations appeared, that the great body of critics now concur ip the
opinion that the epistle was originally written in Greek.
~ 6. The design and general argument of the Epistle.
The general purpose of this epistle is, to preserve those to whom it was
sent from the danger of apostasy. Their danger on this subject did not arise
so much from persecution, as from the circumstances that were fitted to attract
them again to the Jewish religi n. The temple, it is supposed, and indeed it
is evident, was still standing. The morning and evening sacrifice was still




iKNRODU 3TI ON.


XV1_


offered. The splendid rites of that imposing re.igion vwee still observed.
The authority of the law was undisputed. Moses was a lawgiver, sent
from God, and no one doubted that the Jewish form of religion had been
instituted by their fathers in conformity with the direction of God. Their
religion had been founded amidst remarkable manifestations of the Deity-in
flames, and smoke, and thunder; it had been communicated by the ministration of angels; it had on its side and in its favour all the venerableness and
sanction of a remote antiquity; and it commended itself by the pomp of its
ritual, and by the splendour of its ceremonies. On the other hand, the new
form of religion had little or nothing of this to commend it. It was of recent
origin. It was founded by the Man of Nazareth, who had been trained up
in their own land, and who had been a carpenter, and who had had no extraordinary advantages of education. Its rites were few and simple. It had
no splendid temple service; none of the pomp and pageantry, the music and
the magnificence of the ancient religion. It had no splendid array of priests
in magnificent vestments, and it had not been imparted by the ministry of
angels. Fishermen were its ministers; and by the body of the nation it was
regarded as a schism, or heresy, that enlisted in its favour only the most
humble and lowly of the people.
In these circumstances, how natural was it for the enemies of the gospel in
Judea.to contrast the two forms of religion, and how keenly would Christians
there feel it! All that was said of the antiquity and the divine origin of the
Jewish religion they knew and admitted; all that was said of its splendour
and magnificence they saw; and all that was said of the humble origin of.heir own religion they were constrained to admit also. Their danger was not
that arising from persecution. It was that of being affected by considerations
like these, and of relapsing again into the religion of their fathers, and of
apostatizing from the gospel; and it was a danger which beset no other part.)f the Christian world.
To meet and counteract this danger was the design of this epistle. Accordingly the writer contrasts the two religions in all the great points on
which the minds of Christians in Judea would be likely to be affected, and
shows the superiority of the Christian religion over the Jewish in every
respect, and especially in the points that had so much attracted their attention, and affected their hearts. He begins by showing that the Author of the
Christian religion was superior in rank to any and all who had ever delivered
the word of God to man. He was superior to the prophets, and even to the
angels. He was over all things, and all things were subject to him. There
was, therefore, a special reason why they should listen to him, and obey his
commands. Ch. i., ii. Hie was superior to Moses, the great Jewish lawgiver, whom they venerated so much, and on whom they so much prided
themselves. Ch. iii. Having shown that the Great Founder of the Christian religion was superior to the prophets, to Moses, and to the angels, the
writer proceeds to show that the Christian religion was characterized by having
a High Priest superior to that of the Jews, and of whom the Jewish high
priest was but a type and emblem. He shows that all the rites of the ancient
religion, splendid as they were, were also but types, and wee to vanish away
-for they had had their fulfilment in the realities of the Christian faith. He
shows that the Christian's High Priest derived his origin and his rank from
a more venerable antiquity than the Jewish high priest did-for he went
-ack to Melchizedek, who lived long before Aaron, and that he had far
superior dignity from the fact that he had entered into the Holy of Holies
in heaven. The Jewish High Priest entered once a year into the Most Holy
9. 




~V111


INTRODU CI ON.


place in tle temple; the Great High Priest of the Christian faith had entered
into the Most Holy place-of which that was but the type and emblem-into
heaven. In short, whatever there was of dignity and honour in the Jewish
faith had more than its counterpart in the Christian religion; and while the
Christian religion was permanent, that was fading. The rites of the Jewish
system, magnificent as they were, were designed to be temporary. They
were mere types and shadows of things to come. They had their fulfilment
in Christianity. That had an Author more exalted in rank by far than the
author of the Jewish system; it had a High Priest more elevated and enduring; it had rites which brought men nearer to God; it was the substance
of what in the temple service was type and shadow. By considerations such
as these the author of this epistle endeavours to preserve them from apostasy.
Why should they go back? Why should they return to a less perfect system? Why go back from the substance to the shadow? Why turn away
from the true sacrifice to the type and emblem? Why linger around the
earthly tabernacle, and contemplate the high priest there, while they had a
more perfect and glorious High Priest, who had entered into the heavens?
And why should they turn away from the only perfect sacrifice-the great
offering made for transgression-and go back to the bloody rites which were
to be renewed every day? And why forsake the perfect system-the system
that was to endure for ever-for that which was soon to vanish away? The
author of this epistle is very careful to assure them that if they thus apostatized, there could be no hope for them. If they now rejected the sacrifice of
the Son of God, there was no other sacrifice for sin. That was the last great
sacrifice for the sins of men. It was designed to close all bloody offerings.
It was not to be repeated. If that was rejected, there was no other. The
Jewish rites were soon to pass away; and even if they were not, they could not
cleanse the conscience from sin. Persecuted then though they might be;
reviled, ridiculed, opposed, yet they should not abandon their Christian hope,
for it was their all; they should not neglect him who spake to them from
heaven, for in dignity, rank, and authority, he far surpassed all who in former
times had made known the will of God to men.
This epistle, therefore, occupies a most important place in the book of reve.
lation, and without it that book would be incomplete. It is the most full
explanation which we have of the meaning of the Jewish institutions. In
the epistle to the Romans we have a system of religious doctrine, and particularly a defence of the great doctrine of justification by faith. Important
doctrines are discussed in the other epistles; but there was something wanted
that would show the meaning of the Jewish rites and ceremonies, and
their connexion with the Christian scheme; something which would show
us how the one was preparatory to the other; and I may add, something
that would restrain the imagination in endeavouring to show how the one was
designed ta introduce the other. The one was a system of types and shadows. But on nothing is the human mind more prone to wander than on
the subject of emblems and analogies. This has been shown abundantly in the
experience of the Christian church, from the time of Origen to the present.
Systems of divinity, commentaries, and sermons, have shown everywhere how
prone men of ardent imaginations have been to find typcs in everything
pertaining to the ancient economy; to discover hidden meanings in every
ceremony; and to regard every pin and hook and instrument of the tabernacle as designed to inculcate some' truth, and to shadow forth some fact or
doctrine of the Christian revelation. It was desirable to have one book that
should tell how that is; to fetter down the imagination and bind it by seve d




4NTROD UCTION.                         ZlX
mules, and to restrain the vagaries of honest but credulous devotion. Such a
book we have in the Epistle to the Hebrews. The ancient system is there
explained by one who had been brought up in the midst of it, and who understood it thoroughly; by one who had a clear insight into the relation
which it bore to the Christian economy; by one who was under the influence of divine inspiration, and who could not err. The Bible would have
been incomplete without this book: and when I think of the relation between
the Jewish and the Christian systems; when I look on the splendid rites of
the ancient economy, and ask their meaning; when I wish a full guide to
heaven, and ask for that which gives completeness to the whole, I turn
instinctively to the Epistle to the Hebrews. When I wish also that which
shall give me the most elevated view of the Great Author of Christianity
and of his work, and the most clear conceptions of the sacrifice which he
made for sin; and when I look for considerations that shall be most effectual
in restraining the soul from apostasy, and for considerations to enable it to
bear trials with patience and with hope, my mind recurs to this book, and I
feel that the book of revelation, and the hopes of man, would be incomplete
without it.




I
I






THE EPISTLE OF


PAUL THE APOSTLE TO THE HEBREWS.


CHAPTER I.
ANALYSIS OF TIIE CIIAPTER.
The main objectof the epistle is to
commend the Christian religion to
those who were addressed in it in
such a way as to prevent defection
from it. This is done, principally,
by showing its superiority to the Mosaic system. The great danger of
Christians in Palestine was of relapsing into the Jewish system. The
imposing nature of its rites; the public sentiment in its favour; the fact
of its antiquity, and its undisputed
divine origin, would all tend to that.
To counteract this, the writer of this
epistle shows that the gospel had
higher claims on their attention, and
that if that was rejected ruin was inevitable. In doing this, he begins,
in this chapter, by showing the superiority of the Author of Christianity
to prophets, and to the angels; that
is, that he had a rank that entitled
him to the profoundest regard. The
drift of this chapter, therefore, is to
show the dignity and exalted nature
of the Author of the Christian system
-the Son of God.' The chapter
comprises the following points:I. The announcement of the fact
that God, who had formerly spoken
by the prophets, had in this last dispensation spoken by his Son. Vs. 1, 2.
II. The statement respecting his
rank and dignity. He was (1) the
heir of all things; (2) the creator of
the worlds; (3) the brightness of the
divine glory and the proper expression of his nature; (4) he upheld all
things. Vs. 2, 3.
III. The work and exaltation of
he Author of the Christian system.




(1.) He, by his own unassisted agency
purified us from our sins. (2.) He is
seated at the right hand of God.
(3.) He has a more exalted and valuable inheritance than the angels
in proportion as his name is more
exalted than theirs. Vs. 3, 4.
IV. Proofs that what is here asscribed to him belongs to him, particularly that he is declared to be su
perior to the angels. Vs. 5-14.
(1.) The angels have never been
addressed with the title of Son.
Ver. 5.
(2.) He is declared to be the object
of worship by the angels, while they
are employed merely as the messengers of God. Vs. 6, 7.
(3.) He is addressed as God, and
his throne is said to be for ever and
ever. Vs. 8, 9.
(4.) He is addressed as immutable.
He is declared to have laid the foun.
dations of heaven and earth; and
though they would perish, yet he
would remain the same. Vs. 10-12
(5.) None of the angels had been
addressed in this manner, but they
were employed in the subordinate
work of ministering to the heirs of
salvation. Vs. 13, 14.
From this train of reasoning, the
inference is drawn in ch. ii. 1-4, that
we ought to give diligent heed to what
had been spoken. The Great Author
of the Christian scheme had peculiar
claims to be heard, and there was
peculiar danger in disregarding his
message. The object of this chapter
is, to impress those to whom the epis.
tie was addressed with the high claims
of the Founder of Christianity, and
to show that it was superior in thiq
respect t) any other system.
21




HEBREWS.


[Al.D. b4


CHAPTER I.
-1 OD, who   at sundry times
and in divers manners


spake in time past unto the fathers by the prophets,
a Nu. 12. 6. 8.


1. God who at sundry times. The
commencement of this epistle varies
from all the others which Paul wrote.
In every other instanco he at first
announces his name, and the name
of the church or of the individual to
whom he wrote. In regard to the
reason why he here varies from that
custom, sec the Introduction, ~ 3.
This commences with the full acknowledgment of his belief that God
had made important revelations in
past times, but that now he had communicated his will in a manner that
more especially claimed their attention. This announcement was of
particular importance here. He was
writing to those who had been trained
up in the full belief of the truths
taught by the prophets. As the object of the apostle was to show the
superior claims of the gospel, and to
lead them from putting confidence in
the rites instituted in accordance with
the directions of the Old Testament,
it was of essential importance that
he should admit that their belief of
the inspiration of the prophets was
well founded. He was not an infidel.
He was not disposed to call in question
the divine origin of the books which
were regarded as given by inspiration. He fully admitted all that had
been held by the Hebrews on that
head, and yet showed that the new
revelation had more important claims
to their attention. The word rendered " at sundry times"-sroXvtiaep;smeans in many parts. It refers here
to the fact that the former revelation
had been given in various parts. It
had not all been given at once. It
had been communicated from time
to time as the exigencies of the people required, and as God chose to
communicate it. At one time it was
by history, then by prophecy, by potry, by proverbs, by some solemn
and special message, &c. The ancient revelation was a collection of
various writings; on different sub

jects, and given at different times
but now God had addressed us by his
Son-the one great Messenger who
had come to finish the divine communications, and to give a uniform
and connected revelation to mankind.
The contrast here is between the
numerous separate parts of the revelas
tion given by the prophets, and the
oneness of that given by his Son.
The word does not elsewhere occur
in the New Testament. ~ And in
divers manners-TroXurpTorw. In many
ways. It was not all in one mode.
He had employed various methods in
communicating his will.   At one
time it was by direct communication,
at another by dreams, at another by
visions, &c. In regard to the various
methods which God employed to communicate his will, see Introduction
to Isaiah, ~ 7. In contradistinction
from these, God had now spoken by
his Son. He had addressed us in one
uniform  manner.  It was not by
dreams, or visions; it was a direct
communication from him. The word
used here, also, occurs nowhere else
in the New Testament. ~ In times
past. Formerly; in ancient times
The series of revelations began, as
recorded by Moses, with Adam (Gen.
iii.), and terminated with Malachia period of more than three thousand
five hundred years. From Malachi
to the time of the Saviour there were
no recorded divine communications,
and the whole period of written reve.
lation, or when the divine communi.
cations were recorded from Moses to
Malachi, was about a thousand years.
I Unto the fathers. To our ancestors; to the people of ancient times.
~ By the prophets. The word prophet
in the Scriptures is used in a wide
signification. It means not only those
who predict future events, but those
who communicate the divine will on
any subject. See Notes on Rom. xii;
6; I. Cor. xiv. 1. It is used here in
that large sense-as denoting all




k. D. 64.]


CHAPTER I.


28


2 Hath in these last days spoken" unto us by his Son
a De. 18. 15.


those by whom God had made communications to the Jews in former
imecs.
2. Hath in these last days. In this
the final dispensation; or in this dispensation under which the affairs of
the world will be wound up. Phrases
similar to this occur frequently in the
Scriptures. They do not imply that
the world was soon coming to an end,
but that that was the last dispensation, the last period of the world.
There had been the patriarchal period, the period under the law, the
prophets, &c., and this was the period
during which God's last method of
communication would be enjoyed,
and under which the world would
close. It might be a very long period,
but it would be the last one; and so
far as the meaning of the phrase is
concerned, it might be the longest
period, or longer than all the others
put together, but still it would be the
last one. See Notes on Acts ii. 17;
Isa. ii. 2. I Spoken unto us. The
word " us" here does not of necessity
imply that the writer of the epistle
had actually heard him, or that they
had heard him to whom Lne epistle
was written. It means that God had
now communicated his will to man
by his Son. It may be said with entire propriety that God has spoken
to us by his Son, though we have not
personally heard or seen him. We
have what he spoke and caused to be
recorded for our direction. ~ By his
Son. The title commonly given to
the Lord Jesus, as denoting his peculiar relation to God. It was understood by the Jews to denote equality
with God (Notes, John v. 18; comp.
John x. 33. 36), and is used with such
a reference here. See Notes on Rom.
i. 4, where the meaning of the phrase
"Son of God" is fully considered. It
is implied here that the fact that the
Son of God has spoken to us imposes
the highest obligations to attend to
what he has said; that he has an
authority superior tb all thow   who


have spoken in past times; and that
there will be peculiar guilt in refusing
to attend to what he has spoken.
See ch. ii. 1 —4; comp. ch. xii. 25.
The reasons for the superior respect
which should be shown to the revelations of the Son of God may be
such as these:-(1.) His rank and
dignity. He is the equal with God
(John i. 1), and is himself called God
in this chapter. Ver. 8. He has a
right, therefore, to command, and
when lie speaks men should obey
(2.) The clearness of the truths which
he communicated to man on a great
variety of subjects that are of the
highest moment to the world. Revelation has been gradual-like the
breaking of the day in the east. At
first there is a little light; it increases
and expands till objects become more
and more visible, and then the sun
rises in full-orbed glory. At first we
discern only the existence of some
object-obscure and undefined; then
we can trace its outline; then its
colour, its size, its proportions, its
drapery-till it stands before us fully
revealed. So it has been with revelation. There is a great variety o,
subjects which we now see clearly
which were very imperfectly understood by the teaching of the prophets,
and would be now if we had only the
Old Testament. Among them are
the following:-(a) The character
of God. Christ came to make him
known as a merciful being, and tc
show how he could be merciful as
well as just. The views given of God
by the Lord Jesus are far more clear
than any given by the ancient prophets; compared with those enter
tained by the ancient philosophers,
they are like the sun compared with
the darkest midnight. (b) The way
in which man may be reconciled to
God. The New Testament-which
may be considered as that which God
"has spoken to us by his Son"-has
told us how the great work of being
reconciled to Gol can be eflctd.




HEBREWS.


[A. D. 64


whom he hath appointed heir" of all things, by whom  also he
a Ps. 2. 8.    b Jno....  made the worlds 


The Lord Jesus told us that he came
to " give his life a ransom for many;"
that he laid down his life for his
friends; that he was about to die for
man; that he would draw all men to
him. The prophets indeed-parti.
cularly Isaiah-threw much light on
these points. But the mass of the
people did not understand their revelations. They pertained to future
events-always difficult to be understood. But Christ has told us the
way of salvation, and he has made it
so plain that he who runs may read.
(c) The moral precepts of the Redeemer are superior to those of any
and all that had gone before him.
They are elevated, pure, expansive,
benevolent-such as became the Son
of God to proclaim. Indeed this is
admitted on all hands. Infidels are
constrained to acknowledge that all
the moral precepts of the Saviour are
eminently pure and benignant. If
they were obeyed, the world would
he filled with justice, truth, purity,
and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness, and intemperance, would cease;
and the opposite virtues would diffuse
happiness over the face of the world.
Prophets had indeed delivered many
moral precepts of great importance,
but the purest and most extensive
body of just principles of good morals
Dn earth are to be found in the teachings of the Saviour.  (d) He has
given to us the clearest view which
man has had of the future state; and
he has disclosed in regard to that future state a class of truths of the
deepest interest to mankind, which
were before wholly unknown or only
partially revealed.  1. He has revealed the certainty of a state of future existence-in opposition to the
Sadducees of all ages. This was
denied before he came by multitudes,
and where it was not, the arguments
by which it was supported were often
of the feeblest kind. The truth was
held by some-like Plato and his fol

lowers-but the arguments on which
they relied were feeble, and such as
were unfitted to give rest to the soul,
The truth they had obtained by TRADITION; the arguments were THEIR
OWN. 2. He revealed the doctrine
of the resurrection of the body. This
before was doubted or denied by
nearly all the world. It was held to
be absurd and impossible. The Sa.
viour taught its certainty; he raised
up more than one to show that it was
possible; he was himself raised, to
put the whole matter beyond debate.
3. He revealed the certainty of future
judgment-the judgment of all mankind.  4. He disclosed great and
momentous truths respecting the future state. Before he came, all was
dark. The Greeks spoke of Elysian fields, but they were dreams of
the imagination; the Hebrews had
some faint notion of a future state
where all was dark and gloomy, with
perhaps an occasional glimpse of the
truth that there is a holy and blessed
heaven; but to the mass of mind all
was obscure. Christ revealed a heaven, and told us of a hell. He showed
us that the one might be gained and
the other avoided. He presented im
portant motives for doing it; and
had he done nothing more, his com.
munications were worthy the pro.
found attention of mankind. I may
add, (3.) That the Son of God has
claims on our attention from the
MANNER in which he spoke. He spoke
as one having "authority." Matt.
vii. 29. He spoke as a witness of
what he saw and knew. John iii. 11.
He spoke without doubt or ambiguity
of God, and heaven, and hell. His
is the language of one who is familiar with all that he describes; who
saw all, who knew all. There is no
hesitancy or doubt in his mind of the
truth of what he speaks; and he
speaks as if his whole soul were im.
pressed with its unspeakable import
ance.  Never were so momentous
-ommunications made to men of hell




A. L}. 64.]


CHAPTER 1.


as fell from the lips of the Lord Je- ii. 22.43; iv. 16; xii. 9; Rom. ii. 16,
sas (sec Notes on Matt. xxiii. 33); v. 5. It may be true that the uni.
never were announcements made so verse was formed with reference to
fitted to awe and appal a sinful world. the glory of the Son of God, and that
5  Whom he hath appointed heir of all this world was brought into being in
things. See Ps. ii. 8; comp. Notes order to show his glory; but it would
Rom. viii. 17.  This is language not do to establish that doctrine on a
taken from the fact that he is 'the passage like this. Its obvious and
SON of God.' If a son, then he is an proper meaning is, that he was the
heir-for so it is usually among men. agent of the creation-a truth that is
This iN not to be taken literally, as elsewhere abundantly taught. See
if he inherits anything as a man John i. 3. 10; Coll. i. 16; Eph. ill.
does. An heir is one who inherits 9; I. Cor. viii. 6. This sense, also,
anything after the death of its pos- better agrees with the design of the
sessor-usually his father. But this apostle in this place. His object is
cannot be applied in this sense to the to set forth the dignity of the Son of
Lord Jesus. The language is used God. This is better shown by the
to denote his rank and dignity as the consideration that he was the creator
Son of God. As such all things are of all things, than that all things
his, as the property f a father de- were made for him. ~ The worlds.
scends to his son at his death. The The universe, or creation. So the
word rendered   heir -         -Arpow6doS - word here- alov-is undoubtedly used
means properly (1) one who acquires in ch. xi. 3.  The word properly
anything by lot; and (2) an heir in means age-an indefinitely long pethe sense in which we usually under- riod of time; then perpetuity, ever,
stand the word. It may also denote eternity-always being. For an ex.
a possessor of anything received as a tended investigation of the meaning
portion, or of property of any kind. of the word, the reader may consult
See Rom. iv. 13, 14. It is in every an essay by Prof. Stuart, in the Spirit
instance rendered heir in the New  of the Pilgrims, for 1829, pp. 406 -Testament.   Applied to Christ, it 452. From the sense of age, or du.
means that as the Son of God he is ration, the word comes to denote. the
possessor or lord of all things, or that present and future age; the present
all things are his. Comp. Acts ii. world and the world to come; the
36; x. 36; John xvii. 10; xvi. 15. present world, with all its cares,." All things that the Father hath are anxieties, and evils; the men of this
mine."  The sense is, that all things world - a wicked generation, &c
belong to the Son of God. Who is Then it means the world-the mate-.
so rich then as Christ?  Who so able rial universe-creation as it is. The
to endow his friends with enduring only perfectly clear use of the word
and abundant wealth? ~T By whom. in this sense in the New Testament
By whose agency; or who was the is in Heb. xi. 3, and there there can
actual agent in the creation. Gro- be no doubt. "Through faith wev
tius supposes that this means, ' on understand that the worlds were mado
account of whom;' and that the by the word of God, so that things
meaning is, that the universe was which are seen were not made of
formed with reference to the Messiah, things which do appear."  The pas
in accordance with an ancient Jewish sage before us will bear the same in
maxim. But the more common and terpretation, and this is the most ob-.
classical usage of the word rendered vious and intelligible. What would
by (ia), when it governs a genitive, be the meaning of saying that the
as here, is to denote the instrumental ages or dispensations were made by
cause; the agent by which anything the son of God? The Hebrews used
is done. See Matt. i. 22; ii. 5. 15. the word-D&?i-'Olim-in       the
23; Luke xviii. 31; John i. 17; Acts
same sense. It properly means Ad




26                         HEBREWS.                      [A. D. 64
3 Who' being      the bright- ness of his glory, and the exa Jno. 1. 14.         press image of his person, and
duration; and thence it came to be the incarnate Son of God; the equal
used by them to denote the world-  of the Father in human flesh; and
made up of ages or generations; and this leads the writer to dwell on hi&
then the world itself. This is the livine character, and to argue from
fair, and, as it seems to me, the only that. Vs. 8. 10-12. I have no doubt,
intelligible interpretation of this pas- therefore, that this description refers
sage-an interpretation amply susm to his divine nature, but it is the di
tained by texts referred to above as vine nature as it appears in human
demonstrating that the universe was flesh. An examination of the words
made by the agency of the Son of used will nrepare us for a more clear
God. Comp. Notes on ver. 10, and comprehension of the sense.   The
on John i. 3.                     word glory —66a-means properly a
3. Who being the brightness of his seeming, an appearance; and then
glory. This verse is designed to state (1) praise, applause, honour; (2) digthe dignity and exalted rank of the nity, splendour, glory; (3) brightness,
Sorbt' God, and is exceedingly im- dazzling light; and (4) excellence,
portant with reference to a correct perfection, such as belongs to God,
view of the Redeemer. Every word and such as there is in heaven. It
which is employed is of great im- is probably used here, as the wordportance, and should be clearly un- 'li2- -Kdbh6dh-is often among the
derstood in order to a correct appre- Hebrews, to denote splendour, bright
hension of the passage. First, in ness, and refers to the livine perficwhat manner does it refer to the Re- tions as resembling a bright light, or
deemer? To his divine nature? To the sun. The word is applied to the
the mode of his existence before he sun and stars, I. Cor. xv. 40, 41; to
was incarnate? Or to him as he ap- the light which Paul saw on the way
peared on earth? Most of the ancient to Damascus, Acts xxii. 11; to the
commentators supposed that it refer- shining of Moses' face, II. Cor. iii. 7;
red to his divine dignity before lie to the celestial light which surrounds
became incarnate, and proceed to the angels, Rev. xviii. 1; and gloriargue on that supposition on the fled saints, Luke ix. 31, 32; and to
mode of the divine existence. The the dazzling splendour or majesty in
true solution seems to me to be, that which God is enthroned. II. Thess..
it refers to him as incarnate, but still i. 9; II. Pet. i. 17; Rev. xv. 8; xxi.
has reference to him as the incarnate 11. 23. Here there is a comparison
Son of God. It refers to him as Me- of God with the sun; he is cncomdiator, but not simply or mainly as a passed with splendour and majesty;
man. It is rather to him as divine-  lie is a being of light and of infinite
thus, in his incarnation, being the perfection. It refers to all in God
brightness of the divine glory, and that is bright, splendid, glorious; and
the express image of God. That this the idea is, that the Son of God is the
is the correct view is apparent, I brightness of it all. The word renthink, from the whole scope of the dered brightness-d&ravya*oa-occurs
passage. The drift of the argument nowhere else in the New Testament.
is, to show his dignity as he has It means properly reflectedsplendour,
spoken to us (ver. 1), and not in the or the light which emanates from a
period antecedent to his incarnation. luminous body. The rays or beams
It is to show his claims to our reve- of the sun are its "brightness," or
rence as sent from God-the last and that by which the sun is seen and
greatest of the messengers which God known. The sun itself we do not
has sent to man. But then it is a see; the beams which flow from it
description of him as he actually is- we do sec. The meaning here 1i




A. D. 64.]


CHAPTER I.


27


upholding all things by the
word of his power, whena he
had by himself purged our sins,
that if God be represented under the
image of a luminous body, as he is
in the Scriptures (see Ps. lxxiv. 11;
Mal. iv. 2), then Christ is the radiance of that light, the brightness
of that luminary. Stuart. He is that
by which we perceive God, or by
which God is made known to us in
his real perfections. Comp. John i.
18; xiv. 9.-It is by him only that
the true character and glory of God
is known to men. This is true in
regard to the great system of revelation; but it is especially true in regard to the views which men have
of God. Matt. xi. 27. "No man
knowetl the Son but the Father;
neither knowcth any man the Father
save the Son, and he to whomsoever
the Son will reveal him."   The
human soul is dark respecting the
divine character until it is enlightened by Christ. It sees no beauty,
no glory in his nature-nothing that
excites wonder, or that wins the affections, until it is disclosed by the
Redeemer. Somehow it happens, account for it as men may, that there
are no elevating practical views of
God in the world; no views that engage and hold the affections of the
soul; no views that arc transforming
and purifying, but those which are
derived from the Lord Jesus. A man
becomes a Christian, and at once he
has elevated, practical views of God.
He is to him the most glorious of all
beings. He finds supreme delight in
contemplating his perfections. But
he may be a philosopher or an infidel,
and though he may profess to believe
in the existence of God, yet the belief excites no practical influence on
him; he sees nothing to admire;
nothing which leads him to worship
him. Comp. Rom. i. 21.  T And the
express image. The word here used
-Xapaeat-)p-likewise occurs nowhere
else in the New Testament. It is
that from which our word characte;
is derived.  It properly means a


sat down b on the right hand of
the Majesty on high.
a c. 7. 27; 9. 12-14.  b Ps. 110. 1.


graving-tool; and then something
engraved, or stamped-a characteras a letter, mark, sign. The image
stampl on coins, seals, wax, ex.
presses the idea; and the sense here
is, that if God be represented under
the idea of a substance, or being,
then Christ is the exact resemblance
of that-as an image is of the stamp
or die. The resemblance between a
stamp and the figure which is impressed is exact; and so is the resemblance between the Redeemer and
God. See Coll. i. 15. " Who is tho
image of the invisible God." ~ Of
his person. The word person with
us denotes an individual being, and
is applied to human beings, consisting of body and soul. We do not
apply it to anything dead-not using
it with reference to the body when
the spirit is gone. It is applied to
man-with individual and separate
consciousness and will; with body
and soul; with an existence separate from others. It is evident that
it cannot be used in this sense when
applied to God, and that this word
does not express the true idea of the
passage here.  Tindal rendr's it,
more accurately, substance.  The
word in the original — br6arauaswhence our word hypostasis, means,
literally, afoundation, or substructure.
Then it means a well-founded trust,
firm expectation, confidence, firmness, boldness; and then reality, sub.
stance, essential nature. In the New
Testament, it is rendered confident,
or confidence (II. Cor. ix. 4; xi. 17;
Heb. iii. 14); substance (Heb. xi. 1),
and person in the passage before us.
It is not elsewhere used. Here it
properly refers to the essential nature
of God-that which distinguishes him
from all other beings, and which, it
I may so say, constitutes him God
and the idea'is, that the Redeemer is
the exact resemblance of that. This
resemblance consists, probably, in the
following things - though perhaps




HEBREWS.


[A. D. 64


the enumeration does not include all
-but in these he certainly resembles
God, or is his exact image. (1.) In
his original mode of being, or before the incarnation.  Of this we
know little. But he had a "glory
with the Father before the world
was."  John xvii. 5. He we" in
the beginning with God, ann was
God."  Jchn i. 1. He was in intimate union with the Father, and was
one with Him, in certain respects;
though in certain other respects,
there was a distinction.  I do not
see any evidence in the Scriptures of
the doctrine of" eternal generation,"
and it is certain that that doctrine
militates against the proper eternity
of the Son of God. The natural and
fair meaning of that doctrine would
be, that there was a time when he
had not an existence, and when he
began to be, or was begotten. But
the Scripture doctrine is, that he had
a strict and proper eternity. I see
no evidence that he was in any sense
a derived being-deriving his existence and his divinity from the Father. The Fathers of the Christian
church, it is believed, held that the
Son of God as to his divine, as well
as his human nature, was derived
from the Father. Hence the Nicene
creed speaks of him as " begotten of
the Father before all worlds; God of
God, Light of Light, very God of very
God, begotten not made"-language
implying derivation in his divine nature. They held, with one voice,
that he was God; but it was in this
manner. See Stuart, Excursus III.
on the Epistle to the Hebrews. But
this is incredible, and impossible. A
derived being cannot in any proper
sense be God; and if there is any
attribute which the Scriptures have
ascribed to the Saviour with peculiar
clearness, it is that of proper eternity.
Rev. i 11. 18; John i. 1. It may
have been that it was by him that the
perfections of God were made known
before the incarnation to the angelic
world, but on that point the Scriptures are silent. (2.) On earth he
w*as the brightness of the divine


glory, and the express image of his
person. (a) Itwas by him, eminently,
that God was made known to menas it is by the beams of the sun that
that is made known. (b) He bore
an exact resemblance to God. He
was just such a being as we should
suppose God to be were he to become
incarnate, and to act as a man. He
was the embodied representation of
the Deity. He was pure-like God.
He was benevolent-like God. He
spake to the winds and storms-like
God. He healed diseases-like God.
He raised the dead-like God. He
wielded the power which God only
can wield, and he manifested a character in all respects like that which
we should suppose God would evince
if he appeared in human flesh, and
dwelt among men. And this is saying much. It is in fact saying that
the account in the Gospels is real,
and that the Christian religion is
true. Uninspired men could never
have drawn such a character as that
of Jesus Christ unless that character
had actually existed. The attempt
has often been made to describe God,
or to show how he would speak and
act if he came down to earth. Thus
the Hindoos speak of the incarna.
tions of Vishnu; and thus Homer,
and Virgil, and most of the ancient
poets, speak of the appearance of the
gods, and describe them as they were
supposed to appear. But how differ
ent from the character of the Lord
Jesus! They are full of passion, and
lust, and anger, and contention, and
strife; they come to mingle in batties, and to take part with contending
armies, and they evince the same
spirit as men, and are merely men of
great power, and more gigantic pas.
sions; but Christ is GOD IN HUMAN
NATURE. The form is that of man;
the spirit is that of God. He walks,
and eats, and sleeps as a man; he
thinks, and speaks, and acts like God.
He was born as a man-but the angels adored him as God. As a man
he ate; yet by a word he created
food for thousands, as if he were God
Like a man he slept on a pillow wlilo




A,. D. 64.]


CHAPTER I.


29


the vessel was tossed by the waves;
like God he rose, and rebuked the
winds and they were still. As a man
he went, with affectionate interest,
to the house of Martha and Mary.
As a man he sympathized with them
in their affliction, and wept at the
grave of their brother; like God he
spoke, and the dead came forth to
the land of the living. As a man lie
travelled through the land of Judea.
He was without a home. Yet everywhere the sick were laid at his feet,
and health came from his touch, and
strength from the words of his lipsas if he were God. As a man he
prayed in the garden of Gethsemane;
he bore his cross to Calvary; he was
nailed to the tree: yet then the heavens grew dark, and the earth shook,
and the dead arose-as if he were
God. As a man he slept in the cold
tomb-like God he rose, and brought
life and immortality to light. He
lived on earth as a man-he ascended
to heaven like God. And in all the
life of the Redeemer, in all the variety
of trying situations in which he was
placed, there was not a word or action which was inconsistent with the
supposition that he was the incarnate
God. There was no failure of any
effort to heal the sick'or to raise the
dead; no look, no word, no deed that
is not perfectly consistent with this
supposition; but on the contrary, his
life is full of events which can be
explained on no other supposition
than that he was the appropriate
shining forth of the divine glory, and
tile exact resemblance of the essence
rf God. There are not two Godsas there are not two suns when the
sun shines. It is the one God, in a
mysterious and incomprehensible
manner shining into the world in the
face of Jesus Christ. See Note on
II. Cor. iv. 6. As the wax bears the
perfect image of the seal-perfect not
only in the outline, but in the filling
up-in all the lines, and features, and
letters, so is it with the Redeemer.
There is not one of the divine perfectionj which has not the counterDart in him, and if the glory of the
3*


divine character is seen at all by men,
it will be seen in and through him.
T And upholding all things by the
word of his power. That is, by his
powerful word, or command. The
phrase 'word of his power' is a He.
braism, and means his efficient corn.
manol. There could not be a more
distinct ascription of divinity to the
Son of God than this. He upholds
or sustains all things-i. e. the uni.
verse. It is not merely the earth
not only its rocks, mountains, seas
animals and men, but it is the uni
verse-all distant worlds. How can
he do this who is not God? He does
it by his word-his command. What
a conception! That a simple conm
mand should do all this! So the
world was made when God "spake
and it was done; he commanded and
it stood fast." Ps. xxxiii. 9. So the
Lord Jesus commanded the waves
and the winds and they were still
(Matt. viii. 26, 27); so he spoke to
diseases and they departed, and to
the dead and they arose.   Comp.
Gen. i. 3. I know not how men can
explain away this ascription of infinite power to the Redeemer. There
can be no higher idea of omnipotence
than to say that he upholds all things
by his word; and assuredly he who
can hold up this vast universe so that
it does not sink into anarchy or into
nothing, must be God. The same
power Jesus claimed for himself.
See Matt. xxviii. 18. ~ When he had
by himself purged our sins. ' By himself'-not by the blood of bulls and
lambs, but by his own blood. This
is designed to bring in the grand
feature of the Christian scheme, that
the purification made for sin was by
his blood, instead of the blood which
was shed in the temple-service. The
word here rendered "purged" means
purified, or expiated. See Notes on
John xv. 2. The literal rendering is,
'having made purification for our
sins.' The purification or cleansing
which he effected was by his blood.
See I. John i. 7. " The blood of Jesus Christ cleanseth from all sin."
This the apostle here states to have




HEBREWS.


[A. D. 64.


4 Being made so much better than the angels, as he hath
by inheritance obtained a more
excellent name than they.


been the great object for which lie
same, and having done this, he sat
down on the right hand of God. See
ch, vii. 27; ix. 12-14. It was not
merely to teach that he came; it was
to purify the hearts of men, to remove their sins, and to put an end
of sacrifice by the sacrifice of himself. ~ Sat down on the right hand
of the Majesty on high. Of God.
See Notes on Mark xvi. 19; Eph. i.
20-23.
4. Being made so much better.
Being exalted so much above the
angels.  The word "better" here
does not refer to moral character, but
to exaltation of rank. As Mediator;
as the Son of God in our nature, he
is exalted far above the angels.
T Than the angels. Than all angels
of every rank. See Notes on Eph. i.
21; comp. I. Pet. iii. 22. "Angels,
and authorities and powers being
made subject unto him." He is exalted to his mediatorial throne, and
all things are placed beneath his feet.
I As he hath by inheritance. Or in
virtue of his name-the Son of God;
an exaltation such as is implied in
that name. As a son has a rank in
a family above servants; as he has
a control over the property above
that which servants have, so it is
with the Mediator. He is the Son
of God; angels are the servants of
God, and the servants of the church.
They occupy a place in the universe
compared with that which he occupies, similar to the place which servants in a family occupy compared
with that which a son has. To illustrate and prove this is the design of
the remainder of this chapter. The
Argument which the apostle insists
on is, that the title " TIE Son of God"
is to be given to him alone. It has
oeen conferred on no others. Though
the angels, and though saints arc
called in general 'sons of God,' yet


5 For unto which of the an.
gels said he at any time, a Thou
art my Son, this day have I bea Ps. 2. 7.
the title ' THE Son of God' has been
given to him only. As the apostle
was writing to Hebrews, he makes
his appeal to the cHebrew Scriptures
alone for the confirmation of this opinion. 1 A more excellent name. To
wit, the name Son. It is a more honourable and exalted name than has
ever been bestowed on them. It involves more exalted privileges, and
entitles him on whom it is bestowed
to higher respect and honour than
any name ever bestowed on them.
5. For unto which of the angels, &c.
The object of this is, to prove that the
Son of God, who has spoken to men
in these last days, is superior to the
angels. As the apostle was writing
to those who had been trained in the
Jewish religion, and who admitted
the authority of the Old Testament,
of course he made his appeal to that
and undoubtedly referred for proof to
those places which were generally
admitted to relate to the Messiah.
Abarbanel says, that it was the common opinion of the Jewish doctors
that the Messiah would be exalted
above Abralam, Moses, and the an
gels. Stuart. There is a difficulty,
as we shall see, in applying the passages which follow to the Messiaha difficulty which we may find it not
easy to explain. Some remarks will
be made on the particular passages
as we go along. In general it may
be observed here, (1.) That it is to be
presumed that those passages were
in the time of Paul applied to the
Messiah. He seems to argue from
them as though this was commonly
understood, and is at no pains to
prove it. (2.) It is to be presumed
that those to whom he wrote would
at once admit this to be so. If this
were not so, we cannot suppose that
lie would regard this mode of reasoning as at all efficacious, or adapted
to convince those to whom he wrote




4. D. 64.


CHAPTER I.


31


gotten  thee?   And again," I
a 2 Sa. 7. 14.
(3.) He did not apprehend that the
application which he made of these
texts would be called in question by
the countrymen of those to whom he
xrotc. It is to be presumed, thereiore, that the application was made
in accordance with the reccived opinions, and the common interpretation. (4.) Paul had been instructed
in early life in the doctrines of the
Jewish religion, and made fully acquainted with all their principles of
interpretation. It is to be presumed,
therefore, that he made these quotations in accordance with the prevalent belief, and with principles which
were well understood and admitted.
(5.) Every age and people have their
own modes ofreasoning. They may
differ from others, and others may
regard them as unsound, and yet to
that age and people they are satisfactory and conclusive.. The ancient
philosophers employed modes of reasoning whlich would not strike us as
the most forcible, and which perhaps
we should not regard as tenable. So
it is with the Chinese, the Hindus,
the Mohammedans now. So it was
with the writers of the dark ages
who lived under tle influence of the
scholastic philosophy. They argue
from admitted principles in their
country and time-just as we do in
curs. Their reasoning was as satisfactory to them as ours is to us. (6.) In
a writer of any particular age we are
to expect to find the prevailing mode
of reasoning, and appeals to the usual
arguments on any subject. We arc
not to look for methods of argument
founded on the inductive philosophy
in the writings of the schoolmen, or
in the writings of the Chinese or the
Hindus. It would be unreasonable
to expect it. We are to expect that
they will be found to reason in accordance with the customs of their
time; to appeal to such arguments
as were commonly alleged; and if
they are reasoning with an adversary,
lo make vse of the points which he


will be to him a Father, and he
shall be to me a Son?
concedes, and to urge them as fitted
to convince him. And this is not
wrong. It may strike him with more
force than it does us; it may be that
we can see that is not the most solid
mode of reasoning, but still it may
not be in itself an improper method.
That the writers of the Ncw Testament should have used that mode of
reasoning sometimes, is no more surprising than that we find writers in
China reasoning from acknowledged
principles, and in the usual manner
there, or than that men in our own
land reason on the principles of the
inductive philosophy. These remarks
may not explain all the difficulties in
regard to the proof-texts adduced by
Paul in this chapter, but they may
remove some of them, and may so
prepare the way that we may be able
to dispose of them all as we advance.
In the passage which is quoted in
this verse, there is not much diffi
culty in regard to the propriety of
its being thus used. The difficulty
lies in the subsequent quotations in
the chapter. ~ Said he at any time.
He never used language respecting
the angels like that which he employs respecting his Son. He never
applied to any one of them the name
Son.  T Thou art my Son. The name
' sons of God,' is applied in the Scriptures to saints, and may have been
given to the angels. But the argument here is, that the name 'my
Son' has never been given to any one
ofthem particularly and by eminence
In a large, general sense, they are
the sons of God, or the children of
God, but the name is given to the
Lord Jesus, the Messiah, in a peculiar sense, implying a peculiar relation to him, and a peculiar dominion
over all things.  This passage is
quoted from Psalm ii.-a Psalm that
is usually believed to pertain particularly to the Messiah, and one of the
few Psalms that have undisputed re
ference to him. See Notes on Acts iv.
25; xiii. 33. I This day. See Notes




32


HEBREWS..  L. D.64.


on Acts xiii. 33, where this passage
is applied to the resurrection of Christ
from the dead;- proving that the
phrase 'this day' does not refer to
the doctrine of eternal generation,
but to the resurrection of the Redeemer —" he FIRST-BEGOTTEN of the
dead." Rev. i. 5. Thus Theodoret
says of the phrase 'this day,' "it does
not express his eternal generation,
but that which is connected with
time." The argument of the apostle
here does not turn on the time when
this was said, but on the fact that
this was said to him and not to any
one of the angels, and this argument
will have equal force whether the
phrase be understood as referring to
the fact of his resurrection, or to his
previous existence. The structure
and scope of the Second Psalm refers
to his exaltation after the kings of
the earth set themselves against him,
and endeavoured to cast off his government from them. In spite of
that, and subsequent to that, he would
set his king, which they had rejected,
on his holy hill of Zion. See Ps. ii.
2-6. ~ Have I begotten thee. See
this place explained in the Notes on
Acts xiii. 33. It must, from the necessity of the case, be understood
figuratively; and must mean, substantially, 'I have constituted, or appointed thee.' If it refers to his resurrection, it means that that resurrection was a kind of begetting to
life, or a beginning of life. Sec Rev.
i. 5. And yet though Paul (Acts xiii.
33) has applied it to the resurrection
of the Redeemer, and though the
name 'Son of God' is applied to him.n account of his resurrection (see
Notes on Rom. i. 4), yet I confess
this does not seem to me to come
up to all that the writer here intended. The phrase, 'TIE Son of
God,' I suppose, properly denotes
that the Lord Jesus sustained a relation to God, designated by tha\; name,
corresponding to the relations which
he sustained to man, designated by
the name 'the Son of man.' The one
implied that he had a peculiar relation to God, as the other implied that


he had a peculiar relation to man,
This is indisputable. But on what
particular account the name was
given him, or how he was manifested
to be the Son of God, has been the
great question. Whether the name
refers to the mode of his existence
before the incarnation, and to his
'being begotten from eternity,' or to
the incarnation and the resurrection,
has long been a point on which men
have been divided in opinion. The
natural idea conveyed by the title
' THE Son of God' is, that he sustained
a relation to God which implied more
than was human or angelic; and this
is certainly the drift of the argument
of the apostle here. I do not see,
however, that he refers to the doctrine of 'eternal generation,' or that
he means to teach that. Iis point
is, that God had declared and treated
him as a Son-as superior to the angels and to men, and that this was
shown in what had been said of him
in the (I'd 'l Ttament. This would
be equally CLcar, whether there is
reference to the doctrine of eternal
generation or not. The sense is, ' he
is more than human. He is more
than angelic. He has been addressed
and treated as a Son-which none of
the angels have. They are regarded
simply as ministering spirits. They
sustain subordinate stations, and are
treated accordingly. He, on the contrary, is the brightness of the divine
glory. He is treated and addressed
as a Son. In his original existence
this was so. In his incarnation this
was so. When on earth this was so;
and in his resurrection, ascension,
and session at the right hand of God,
he was treated in all respects as a
Son-as superior to all servants, and
to all ministering spirits.' The exact
reference, then, of the phrase 'this
day have I begotten thee,' in tile
Psalm, is to the act of constituting
him in a public manner the Son of
God-and refers to God's setting him
as king on the " holy hill of Zion"or making him king over the church
and the world as Messiah; and this
was done, eminently, as Paul shiv's




4. D. 64.]


CHAPTER I.


6 'And again, when he bring1 or, when he bringeth again.
(Acts xiii.), by the resurrection. It
was based, however, on what was fit
and proper. It was not arbitrary.
There was a reason why he should
thus be exalted rather than a man or
an angel; and this was, that he was
the God incarnate, and had a nature
that qualified him for universal empie, and he was thus appropriately
called "THIE Son of God." 'r And
again, I will be to him a Father. This
passage is evidently quoted from II.
Sam. iv. 14. A sentiment similar to
this is found in Ps. lxxxix. 20-27.
As these words were originally
spoken, they referred to Solomon.
They occur in a promise to David
that he should not fail to have an
heir to sit on his throne, or that his
throne should be perpetual.  The
promise was particularly designed to
comfort him in view of the fact that
God would not suffer him to build the
temple because his hands had been
defiled with blood. To console him
in reference to that, God promises
nim far greater honour than that
would be.   He promises that the
house should be built by one of his
own family, and that his family and
kingdom should be established for
ever. That in this series of promises
the Messiah was included as a descendant of David, was the common
opinion of the Jews, of the early
Christians, and has ]een of the great
body of interpreters.  It was certainly from such passages as this,
that the Jews derived the notion
which prevailed so universally in the
time of the Saviour that the Messiah
was to be the son or the descendant
of David. See Matt. xxii. 42-45;
ix. 27; xv. 22; xx. 30, 31; Mark x.
47, 48; Iuke xviii. 38, 39; Matt. xii.
23; xxi. 9; John vii. 42; Rom. i. 3;
Rev. v. 5; xxii. 16. That opinion
was universal. No one doubted it;
and it must have been common for
the Jews to apply such texts as this
to the Messiah. Paul would not have
done it in this instance unless it had


eth in the first-begotten into


been usual. Nor was it improper
If the Messiah was to be a descendant
of David, then it was natural to apply
these promises in regard to his pos
teIity in an eminent and peculiar
sense to the Messiah. They were a
part of the promises which included
him, and which terminated in him
The promise, therefore, which is here
made is, that God would be to him,
in a peculiar sense, a Father, and he
should be a Son. It does not, as I
suppose, pertain originally exclusively to the Messiah, but included
him as a descendant of David. To
him it would be applicable in an
eminent sense; and if applicable to
him at all, it proved all that the passage here is adduced to prove-that
the name Son is given to the Messiah —a name not given to angels.
That is just the point on which the
argument turns. What is implied in
the bestowment of that name is
another point on which the apostle
discourses in the other parts of the
argument. I have no doubt, there.
fore, that while these words originally
might have been applicable to Solomon, or to any of the other descend.
ants of David who succeeded him on
the throne, yet they at last terminated,
and were designed to-in the Mes
siah-to whom   pre-eminently God
would be a Father. Comp. Introduc
tion to Isaiah, ~ 7, iii. (3), and Notes
on Isa. vii. 16.
6. And again. Marg. When he
bringeth in again. The proper con.
struction of this sentence probably is,
' But when, moreover, he brings in,'
&c. The word 'again' refers not to
the fact that the Son of God is brought
again into the world, implying that
he had been introduced before; but
it refers to the course of the apostle's
argument, or to the declaration
which is made about the Messiah in
another place. 'The name Son is
not only given to him as above, but
also in another place, or on another
occasion when he ~+^ gs in tbo firns




HEBREWS.


[A. D. 64.


the world, he saith, Anda let all the angels of God worship
a Ps. 97.7        him.


begotten into the world.' ~ When he
bringeth in. When he introduces.
So far as the language here is concerned this might refer to the birth
of the Messiah, but it is evident from
the whole connexion that the writer
means to refer to something that is
said in the Old Testament. This is
plain because the passage occurs
among quotations designed to prove
a specific point-that the Son of God,
the Author of the Christian system,
was superior to the angels. A declaration of the writer here, however
true and solemn, would not have answered the purpose.  A proof-text
was wanting; a text which would
be admitted by those to whom he
wrote to bear on the point under
consideration. The meaning then is,
'that on another occasion different
from those to which he had referred,
God, when speaking of the Messiah,
or when introducing him to mankind, had used language showing
that he was superior to the angels.'
The meaning of the phrase "when
he bringeth in," therefore, I take to
be, when he introduces him to men;
when he makes him known to the
world-to wit, by the declaration
which he proceeds immediately to
quote. ~ The first-begotten. Christ
is called the 'first-begotten,' with reference to his resurrection from the
dead, in Rev. i. 5, and Coll. i. 18. It
is probable here, however, that the
word is used, like the wordfirst-born,
or first-begotten among the Hebrews,
by way of eminence. As the firstborn was the principal heir, and had
peculiar privileges, so th.e Lord Jesus
Christ sustains a similar rank in the
universe of which God is the Head
and Father. See Notes on John i.
14, where the word 'only-begotten'
is used to denote the dignity and
honour of the Lord Jesus. I Into
the world. When he introduces him
to mankind, or declares what he is
to be. ~ He saith, And let all the
angels of God worship him.  Much


difficulty has been experienced in re
gard to this quotation, for it cannot
be denied that it is intended to be a
quotation. In the Septuagint these
very words occur in Deut. xxxii. 43,
where they are inserted in the Song
of Moses. But they are not in the
Hebrew, nor are they in all the
copies of the Septuagint. The He.
brew is, " Rejoice, O ye nations with
his people; for he will avenge the
blood of his servants, and will render
vengeance to his adversaries."  The
Septuagint is, "Rejoice ye heavens
with him; and let all the angels of
God worship him. Let the nations
rejoice with his people, and let all the
sons of God be strong in him, for he
has avenged the blood of his sons."
But there arc objections to our sup
posing that the apostle had this place
in his view, which seem to me to
settle the matter. (1.) One is, that
the passage is not in the Hebrew;
and it seems hardly credible that in
writing to Hebrews, and to those residing in the very country where the
Hebrew Scriptures were constantly
used, he should adduce as a prooftext on an important doctrine what
was not in their Scriptures. (2.) A
second is, that it is omitted in all the
ancient versions except the Septuagint. (3.) A third is, that it is irnpossible to believe that the passage
in question in Deuteronomy had anj
reference to the MIessiah. It does
not relate to his 'introduction' to the
world. It would not occur to any
reader that it had any such reference.
The context celebrates the victory
over the enemies of Israel which God
will achieve. After saying that 'his
arrows would be drunk with blood,
and that his sword would devour
flesh with the blood of the slain and
of captives, from the time when he
begins to take vengeance on an
enemy,' the Septuagint (not the He.
brew) immediately asserts, "let the
heavens rejoice at the same time with
him. and let all the angels of God




A.D. 64.]


CHAPTER 1.


worship him."   That is, 'Let the
inhabitants of the heavenly world
rejoice in the victory of God over the
enemies of his people, and let them
pay their adoration to him.' But
the Messiah does not appear to be
alluded to anywhere in the context;
much less described as 'introduced
into the world.' There is, moreover,
not the slightest evidence that it was
ever supposed by the Jews to have
any such reference; and though it
might be said that the apostle merely
quoted language that expressed his
meaning-as we often do when we
are familiar witl any well-known
phrase that will exactly suit our purpose and convey an idea-yet it
should be remarked that this is not
the way in which this passage is
quoted. It is a proof-text, and Paul
evidently meant to be understood as
saying that that passage had a fair
reference to the Messiah. It is evident, moreover, that it would be admitted to have such a reference by
those to whom he wrote. It is morally certain, therefore, that this was
not the passage which the writer intended to quote. The probability is,
that the writer here referred to Psalm
xcvii. 7, (in the Sept. Ps. xcvi. 7).
In that place, the Hebrew is, "worship him all ye gods" —t'l, 7tDall ye Elohim. In the Septuagint it
is, " Let all his angels worship him;"
where the translation is literal, except
that the word God —' angels of God'
-is used by the apostle instead of
his-' all his angels'-as it is in tie
Septuagint. The word 'gods'-Elohim-is rendered by the word angels
-but the word may have that sense.
Thus it is rendered by the Lxx.; in
Job xx. 15; and in Psalm viii. 6,
cxxxvii. 1. It is well known that the
word Elohimn may denote kings and
magistrates, because of their rank
and dignity; and is there anything
improbable in the supposition that,
for a similar reason, the word may
be given also to angels? The fair
interpretation of the passage then
Would be. to refer it to angelic beings


-and the command in Ps. xcvii. is
for them to do homage to the being
there referred to. The only question
then is, whether the Psalm can be
regarded properly as having any reference to the Messiah? Did the
apostle fairly and properly use this
language as referring to him? On
this we may remark, (1.) That the
fact that he uses it thus may be re.
garded as proof that it would be admitted to be proper by the Jews in
his time, and renders it probable that
it was in fact so used. (2.) Two
Jewish Rabbins of distinction-Raschi and Kimchi-affirm that all the
Psalms from xciii. to ci. are to be re
garded as referring to the Messiah
Such was, and is, the opinion of the
Jews. (3.) There is nothing in the
Psalm which forbids such a reference,
or which can be shown to be incon.
sistent with it  Indeed the whole
Psalm might be taken as beautifully
descriptive of the 'introduction' of
the Son of God into the world, or as
a sublime and glorious description
of his advent. Thus in ver. 1, the
earth is called on to rejoice that the
Lord reigns. In vs. 2-5, he is introduced or desdribed as coming in
the most magnificent manner-clouds
and darkness attend him; a fire goes
before him; the lightnings play; and
the hills melt like wax-a sublime
description of his coming, with ap
propriate symbols, to reign, or to
judge the world. In ver. 6, it is said
that all people shall see his glory; in
ver. 7, that all who worship graven
images shall be confounded, and all
the angels are required to do him ho
mage; and in vs. 8-12, the effect of
his advent is described as filling
Zion with rejoicing, and the hearts
of the people of God with gladness.
It cannot be proved, therefore, that
this Psalm had no reference to the
Messiah; but the presumption is that
it had, and that the apostle has quoted
it not only as it was usually regarded
in his time, but as it was designed
by the Holy Ghost. If so, then it
proves, what the writer intended, that
the Son of God should be adored bv




HEBREWS.


[A. D. 64.


7 And' of the angels he
saith," Who maketh his an1 unto.    a Ps. 104. 4.


gels spivts, and his ministers
a flame of fire.


the angels; and of' course that he
was superior to them. It proves also
more. Whom would God require
the angels to adore?  A creature?
A man? A fellow-angel? To ask
these questions is to answer them.
lie could require them to worship
none but God, and the passage proves
that the Son of God is divine.
7. And of the angels he saith, Who,aketh his angels spirits. He gives,o them an inferior name, and assigns
lo them a more humble office. They
are mere ministers, and have not
ascribed to them the name of Son.
They have a name which implies
a more humble rank and officethe name "spirit," and the appellation of a "flame of fire."  They
obey his will as the winds and the
lightnings do.  The object of the
apostle in this passage is to show
that the angels serve God in a ministerial capacity-as the winds do;
while the Son is Lord of all. The
one serves him passively, as being
wholly under his control; the other
acts as a Sovereign, as Lord over all,
and is addressed and regarded as the
equal with God. This quotation is
made from Ps. civ. 4. The passage
might be translated, 'Who maketh
his angels winds, and his ministers a
flame of fire;' that is, 'who makes
his angels like the winds, or as swift
as the winds, and his ministers as
rapid, as terrible, and as resistless
as the lightning.'  So Doddridge
renders it; and so did the late Rev.
Dr. J. P. Wilson. MIS. Notes. The
passage in the Psalm is susceptible,
I think, of another interpretation,
and might be regarded as meaning,
'who makes the winds his messengers, and the flaming fire his ministers;' and perhaps this is the sense
which would most naturally occur to
a reader of the Hebrew. The Hebrew, however, will admit of the construction here put upon it, and it
~annot be pr.oed that it was the


original intention of the passage to
show that the angels were the mere
servants of God, rapid, quick, and
prompt to do his will-like the winds,
The Chaldee Paraphrase lenders the
passage in the Psalm, ' Who makes
his messengers swift as the wind;
his ministers strong l!ke a flame of
fire.'  Prof. Stuart maintains that
the passage in the Psalms cannot
mean 'who makes the winds his
messengers,' but that the intention of
the Psalmist is to describe the in.
visible as well as the visible majesty
of God, and that he refers to the an.
gels as a part of the retinue which
goes to make up his glory. This
does not seem to me to be perfectly
certain; but still it cannot be demon
strated that Paul has made an ial
proper use of the passage. It is to
be presumed that he, who had been
trained in the knowledge of the Hebrew language, would have had a
better opportunity of knowing its fair
construction than we can; and it is
morally certain that he would employ
the passage in an argument as it was
commonly understood by those to
whom he wrote-that is, to those
who were familiar with the Hebrew
language and literature. If he has so
used the passage; if he has —as no
one can disprove-put the fair con.
struction on it, then it is just in point.
It proves that the angels are the
attendant servants of God; employed
to grace his train, to do his will, to
accompany him as the clouds and
winds and lightnings do, and to occupy a subordinate rank in his creation. ~ Flame of fire. This probably
refers to lightning-which is often the
meaning of the phrase. The word
'ministers' here, means the same as
angels, and the sense of the whole is,
that the attending retinue of God,
when he manifests himself with great
power and glory, is like the winds
and the lightning. Hie angels are
like them. They are prompt to do




D &54]


CHAPTER 1.


8 But unto the Son he saith,a Thy throne, O God, is for ever
a Ps. 45. 6, 7.
nis will-rapid, quick, obedient in his nificcnce in his personal reign; too
service; they ate in all respects sub- great beauty of moral character; or
ordinate to him, and occupy, as the too great an extent of dominion
winds and the liglhtnings do, the That which would be regarded b5
place of servants. They are not ad- them as a magnificent description of
dressed in language like that which a monarch, they freely applied t,
is applied to the Son of God, and they him; and this is evidently the case in
must all be far inferior to him.  this Psalm.   That the description
8. But unto the Son he saith. In may have been in part derived from
Psalm xlv. 6, 7. The fact that the the view of Solomon in the magnifiwriter of this epistle makes this ap- cence of his court, is possible, but no
plication of the Psalm tothe Messiah, more probable than that it was deDroves that it was so applied in his rived from the general view of the
lime, or that it would be readily ad- splend6ur of any Oriental monarch,
mitted to be applicable to him. It or than that it might have been the
has been generally admitted, by both description of a monarch which was
Jewish and Christian interpreters, to the pure creation of inspired poetry.
have such a reference. Even those Indeed, I see not why this Psalm
who have doubted its primary appli- should ever have been supposed to be
cability to the Messiah, have regarded applicable to Solomon. His name is
it as referring to him in a secondary not mentioned. It has no peculiar
sense. Many have supposed that it applicability to him. There is noreferred to Solomon in the primary thing that would apply to him which
sense, and that it has a secondary would not also apply to many an
reference to the Messiah. To me it Oriental prince. There are some
seems most probable that it had an things in it which are much less ap.
original and exclusive reference to plicable to him than to many others.
the Messiah. It is to be remembered The king here described is a conquer.
that the hope of the Messiah was the or. He girds his sword on his thigh,
peculiar hope of the Jewish people. and his arrows are sharp in the hearts
The coming of the future king, so of his foes, and the people are sub.
early promised, was the great event dued under him. This was not true
to which they all looked forward of Solomon.     His was a reign of
with the deepest interest. That hope peace and tranquillity, nor was ho
inspired their prophets and their ever distinguished for war. On the
bards, and cheered the hearts of the whole, it seems clear to me, that this
nation in the time of despondency. Psalm is designed to be a beautiful
The Messiah, if I may so express it, poetic description of the Messiah as
was the hero of the Old Testament-  king. The images are drawn from
more so than Achilles is of the Iliad, the usual characteristics of an Orien.
and  ZEneas of the iEniad.    The tal prince, and there are many things
sacred poets were accustomed to in the poem -as there are in para.
employ all their most magnificent bles-for the sake of keeping, or veriimagery in describing him, and to similitude, and which are not, in the
present him in every form that was interpretation, to be cut to the quick.
beautiful hi thecir conception, and that The writer imagined to himself a
would be gratifying to the pride and magnificent and beautiful prince;-a
hopes of the nation. Every thing prince riding prosperously in his
that is gorgeous and splendid in de- conquests; swaying a permanent and
scription is lavished on him, and they wide dominion; clothed in rich and
were never under any apprehension splendid vestments; eminently up.
of attributing tc him too great mag- right and pure; and scattering blee
4




HEBREWS.


[A. D. 04.


and ever: a sceptre of right- eousness is tle sceptre of thy


I rightness, or straitness.
ings everywhere -and that prince
was the Messiah. The Psalm, therefore, I regard as relating originally
and exclusively'to Christ; and though
in the interpretation, the circumstances should not be unduly pressed, nor
an attempt be made to spiritualize
them, yet the whole is a glowing and
most beautiful description of Christ
as a King. The same principles of
interpretation should be applied to it
which are applied to parables, and
the same allowance be made for the
introduction of circumstances for the
sake of keeping, or for finishing the
story. If this be the correct view,
then Paul has quoted the Psalm in
conformity exactly with its original
intention, as he undoubtedly quoted
it aS it was understood in his time.
9; Thy throne. A throne is the seat
un which a monarch sits, and is here
the symbol of dominion, because
kings when acting as rulers sit on
thrones. Thus a throne becomes the
emblem of authority or empire. Here
it means, that his rule or dominion
would be perpetual-"for ever and
ever" - which assuredly could not
be applied to Solomon. ~ 0 God.
This certainly could not be applied to Solomon; but applied to
the Messiah it proves what the
apostle is aiming to prove-that he
is above the angels. The argument
is, that a name is given to him which
is never given to them. They are not
called God in any strict and proper
sense. The argument here requires
us to understand this word as, used in
a sense more exalted than any name
which is ever given to angels, and
though it may be maintained that the
name D'tr1X, Elohim, is given to
magistrates or to angels, yet here the
rgument requires us to understand
it as used in a sense superior to what
it ever is when applied to an angelor of course to any creature, since it
was the express design of the arguent to preve that the Messiah was


kingdom:
superior to the angels.  The word
God should be taken in its natural and
obvious sense, unless there is some
necessary reason for limiting it. If
applied to magistrates (Ps. lxxii. 6),
it must be so limited. If applied to
the Messiah, there is no such neces.
sity, (John i. 1; Isa. ix. 6; I. John v.
20; Phil. ii. 6), and it should be taken
in its natural and proper sense. The
form here - b Ocb —is in the vocative
case and not the nominative. It is
the usual form of the vocative in the
Septuagint, and nearly the only form
of it. Stuart. This then is a direct
address to the Messiah, calling him
God; and I see not why it is not to
be used in the usual and proper sense
of the word. Unitarians proposed to
translate this, "God is thy throne;'
but how can God be a throne of a
creature? What is the meaning of
such an expression? Where is there
one parallel?  And what must be
the nature of that cause which ren
ders such an argument necessary?This refers, as it seems to me, to the
Messiah as king. It does not relate
to his mode of existence before the in
carnation, but to him as the magnifi
cent monarch of his people.  Still
the ground or reason why this name
is given to him is that he is divine
It is language which properly ex
presses his nature. He must have b
divine nature, or such   language
would be improper. I regard this
passage, therefore, as full proof tha
the Lord Jesus is divine; nor is t
possible to evade this conclusion b)
any fair interpretation of it.  11
cannot be wrong to address him as
God; nor addressing him as such,
not to regard him as divine. ~ Is fot
ever and ever.  This could not in
any proper sense apply to Solo.
mon. As applied to the Messiah it
means that his essential kingdom
will be perpetual. Luke i. 33. As
Mediator his kingdom will be given
up to the Father, or to God without
reference to a Mediatorial work, (I,




A. D. 64.]


CHAPTER 1.


39


9 Thou hast loved righteous- ness, and hated iniquity; there*~~~~~~~~~~~~~~~ I


Cor. xv. 24. 28- see Notes on these
verses), but his reign over his people
will be perpetual. There never will
come a time when they shall not
obey and serve him, though the peculiar form of his kingdom, as connected with the work of mediation,
will be changed. The form of the
organized church, for example, will
be changed, for there shall be no neccssity for it in heaven, but the essential dominion and power of the Son of
God will not cease. He shall have the
same dominion which he had before
he entered on the work of mediation;
and that will be eternal. It is also
true that, compared with earthly
monarchs, his kingdom shall be perpetuai. Tlcy soon die. Dynasties
pass away. But his empire extends
from age to age, and is properly a
perpetual dominion. The fair and
obvious interpretation of this passage would satisfy me, were there
nothing else, that this Psalm had
no reference to Solomon, but was
designed originally as a description
of the Messiah as the expected King
and Prince of his people.    ~ A
sceptre of righteousness. That is, a
right or just sceptrc. The phrase
is a Hebraism. The former expression described the perpetuity of his
kingdom; this describes its equable
nature. It would be just and equal.
See Notes on Isa. xi. 5. A sceptre is
a staff or wand usually made of wood,
five or six feet long, and commonly
overlaid with gold, or ornamented
with. golden rings. Sometimes, however, the sceptre was made of ivory,
or wholly of gold. It was borne in
the hands of kings as an'emblem of
authority and power. Probably it
had its origin in the staff or crook of
the shepherd-as kings were at first
regarded as the shepherds of their
oeople. Thus Agamemnon is commonly called by Homer the shepherd
of the people. The sceptre thus betomes the emblem of kingly office
and power-as when we speak of
swaying a sceptre; —and the idea


here is, that the Messiah would be a
king, and that the authority which
he would wield would be equitable
and just. He would not be governed
as monarchs often arc, by mere caprice, or by the wishes of courtiers
and flatterers; he would not be con
trolled by mere will and the love of
arbitrary power; but the execution
of his laws would be in accordance
with the principles of equity and
justice.-How well this accords with
the charactcr of the Lord Jesus we
need not pause to show.    Comp
Notes on Isa. xi. 2-5.
9. Thou hast loved righteousness.
Thou hast been obedient to the law
of God, or holy and upright. Nothing
can be more truly adapted to express
the character of any one than this is
to describe the Lord Jesus, who was
"holy, harmless, undefiled," who
'did no sin, and in whose mouth no
guile was found;' but it is with diffi
culty that this can be applied to Solomon. Assuredly, for a considerable
part of his life, this declaration could
not well be appropriate to him; and
it seems to me that it is not to be re
garded as descriptive of him at all.
It is language prompted by the warm
and pious imagination of the Psalmist describing the future Messiahand, as applied to him, is true to the
letter.  IT Therefore God, even thy
God. The word even inserted here
by the translators, weakens the force
of the expression. This might be
translated, 'O  God, thy God hath
anointed thee.' So it is rendered by
Doddridge, Clarke, Stuart, and others.
The Greek will bear this construction, as well the Hebrew in Ps. xlv.
7. In the margin in the Psalm it is
rendered " 0 God." This is the most
natural construction, as it accords
with what is just said before. 'Thy
throne, O God, is for ever. Thou art
just and holy, therefore, 0 God, thy
God hath anointed thee,' &c. It is
not material, however, which construction is adopted. ~T Hath anointed
thee.  Anciently kings and pr;est



4i0


HEBREWS.


rA. D. 61


fore God, even thy God, hath
anointed thee with the oil of
gladness above thy fellows.
were consecrated to their office by
pouring oil on their heads. See Lev.
viii. 12; Num. iii. 3; I. Sam. x. 1;
II. Sam. ii. 7; Ps. ii. 6; Isa. lxi. 1;
Acts iv. 27; x. 38; Note Matt. i. 1.
The expression 'to anoint,' therefore,
comes to mean to consecrate to office, or to set apart to some public
work. This is evidently the meaning
in the Psalm, where the whole language refers to the appointment of
the personage there refbrred to to the
kingly office. ~ The oil of gladness.
This probably means the perfumed
oil -that was poured on the head, attended with many expressions of joy
and rejoicing. The inauguration of
the Messiah as king would be an occasion of rejoicing and triumph.
Thousands would exult at it-as in
the coronation of a king; and thousands would be made glad by such a
consecration to the office of Messiah.
~ Above thy fellows.  Above thine
associates; that is, above all who sustain the kingly office. He would be
more exalted than all other kings.
Doddridge supposes that it refers to
angels, who might have been associated with the Messiah in the government of the world. But the more
natural construction is, to suppose
that it refers to kings, and to mean
that he was the most exalted of all.
10. And. That is,' To add another
instance;' or, 'to the Son he saith in
another place, or in the following
language.' This is connected with
ver. 8. ' Unto the Son he saith (ver.
8), thy throne, &c.-and (ver. 10) he
also saith, Thou Lord,' &c. That
this is the meaning is apparent, because (1) the object of the whole quotation is to show the exalted character of the Son of God, and (2) an
address here to JEHOVAH would be
wholly irrelevant. Why, in an argument designed to prove that the
Son of God was superior to the angels, should the writer break out in
an address to JEHOVAHI in view of the


10 And, Thou, Lord, in the
beginning hast laid the founda.
a Ps. 102. 25.
fact that lie had laid the foundations
of the world, and that he himself
would continue to live when the heavens should be rolled up and pass
away? Such is not the manner of
Paul or of any other good writer,
and it is clear that the writer here
designed to adduce this as applicable
to the Messiah. Whatever difficulties
there may be about the principles on
which it is done, and the reason why
this passage was selected for the purpose, there can be no doubt about the
design of the writer. He meant to
be understood as applying it to the
Messiah beyond all question, or the
quotation is wholly irrelevant, and it
is inconceivable why it should have
been made. ~ Tlou Lord. This is
taken from  Ps. cii. 25-27.  The
quotation is made from the Septuagint with only a slight variation, and
is an accurate translation of the iebrew. In the Psalm, there can be
no doubt that JEHOVAH is intended.
This is apparent on the face of the
Psalm, and particularly because tlhe
name JEHOVAH is introduced in vs. 1.
12, and because he is addressed as
the Creator of all things, and as immutable. No one, on reading the
Psalm, ever would doubt that it referred to God, and if the apostle
meant to apply it to the Lord Jesus
it proves most conclusively that he
is divine. In regard to the difficult
inquiry why he applied this to the
Messiah, or on what principle such
an application can be vindicated, we
may perhaps throw some light by the
following remarks. It must be ad..
mitted that probably few persons, if
any, on reading the Psalm, would
suppose that it referred to the Mles.
siah; but (1.) the fact that the apostle
thus employs it, proves that it vas
understood in his time to have such
a reference, or at 'east that those to
whom he wrote would a-dmit that rl
had such a reference. On no other
principle would he have t.-td it in a,




A. D. 64.J


CHAPTER I.


41


tlon of the earth; and the hea

argument. This is at least of some
consequence in showing what the
prevailing interpretation was. (2.) It
cannot be demonstrated that it had
no such reference-for such was the
habit of the sacred writers in making
the future Messiah the theme of their
poetry, that no one can prove that the
writer o~ this Psalm did not design
that the Messiah should be the sub.
ject of his praise here. (3.) There
is nothing in the Psalm which may
not be applied to the Messiah; but
there is much in it that is peculiarly
applicable to him. Suppose, for example, that the Psalmist (vs. 1-11),
in his complaints, represents the
Deople of God before the Redeemer
appeared-as lowly, sad, dejected,
and afflicted-speaking of himself as
one of them, and as a fair representative of that people, the remainder of
the Psalm will well agree with the
promised redemption. Thus having
described the sadness and sorrow of
the people of God, he speaks of the
fact that God would arise and have
mercy upon Zion (vs. 13, 14), that
the heathen would fear the name of
the Lord, and all the kings of the
earth would see his glory (ver. 15),
and that when the Lord should build
up Zion he would appear in his glory.
Ver. 16. To whom else could this
be so well applied as to the Messiah?
To what tine so well as to his time?
Thus too in ver. 20, it is said that the
Lord would look down from heaven
" to hear the groaning of the prisoner,
and to loose them that are appointed
to death"-language remarkably resembling that used by Isa. ch. xli.
1, which the Saviour applies to himself, in Luke iv. 17-21. The passage then quoted by the apostle (vs.
25-27 of the Psalm) is designed to
denote the immutability of the Messiah, and the fact that in him all the
interests of the church were safe.
Ife would not change. He had formed
all things, and he would remain the
same His kingdom would be per4 5


vens are the works of thine
hands;
manent amidst all the changes oe.
curring or earth, and his people had
no cause of apprehension or alarm.
Ver. 28. (4.) Paul applies this language to the Messiah in accordance
with the doctrine which he had
stated (ver. 2), that it was by him
that God " made the worlds." Having
stated that, he seems to have felt that
it was not improper to apply to him
the passages occurring in the Old
Testament that speak of the work
of creation. The argument is this.
'He was in fact the creator of all
things. But to the Creator there is
applied language in the Scriptures
which shows that lie was far exalted
above the angels. He would remain
the same, while the heavens and the
earth should fade away. His years
are enduring and eternal. Such a
being MUST be superior to the angels;
such a being must be divine.' The
words "Thou Lord" —ar Kipte —are
not in the Hebrew of the Psalm,
though they are in the Septuagint.
In the Hebrew, in the Psalm (ver.
24), it is an address to God-" I said,
O my God —'7-but there can be
no doubt that the Psalmist meant to
address JEIOVAH, and that the word
God is used in its proper sense, de
noting divinity. See vs. 1. 12, oftho
Psalm.  ~ In the beginning.  See
Gen. i. 1. When the world was made.
Comp. Notes on John i. 1, where the
same phrase is applied to the Messiah
-" In the beginning was the word."
I Hast laid the foundation of the earth.
Hast made the eartl. This language
is such as is common in the Scriptures, where the earth is represented
as laid on a foundation, or as supported.  It is figurative language,
derived from the act of rearing an
edifice. The meaning here is, that
the Son of God was the original creator or founder of the universe. He
did not merely arrange it out of pre.
existing materials, but he was pro.
perly its creator or founder. I And




4~2


HEBREWS.


LA. D. 64.


11 They shall perish, but thou
remainest: and they all shall
wax old as doth a garment;
12 And as a vesture shalt


thou fold them up, and they
shall be changed: but thou art
the same, and thy years shall
not fail.


the heavens are the works of thine hands.
This must demonstrate the Lord Jesus to be divine. He that made the vast
heavens must be God. No creature
could perform a work like that; nor
can we conceive that power to create
the vast array of distant worlds could
possibly be delegated. If that power
could be delegated, there is not an
attribute of Deity which may not be,
and thus all our notions of what constitutes divinity would be utterly confounded. The word " heavens" here
must mean all parts of the universe
except the earth. See Gen. i. 1. The
word hands is used because it is by
the hands that we usually perform
any work.
11. They shall perish.  That is,
the heavens and the earth.  They
shall pass away; or they shall be destroyed. Probably no more is meant
by the phrase here, than that important changes will take place in
them, or than that they will change
their form. Still, it is not possible to
foresee what changes may yet take
place in the heavenly bodies, or to
say that the present universe may
not at some period be destroyed, and
be succeeded by another creation still
more magnificent. He that created
the universe by a word can destroy it
by a word; and he that formed the
present frame of nature can cause it
to be succeeded by another not less
wonderful and glorious. The Scriptures seem to hold out the idea that
the present frame of the universe
shall be destroyed. See II. Pet. iii.
10-13; Matt. xxiv. 35. ~ But thou
remainest. Thou shalt not die or be
destroyed. What a sublime thought!
The idea is, that though the heavens
and earth should suddenly disappear,
or though they should gradually wear
-ut and become extinct, yet there is
one infinite being who remains uniffected, and unchanged.  Nothing


can reach or disturb him. All these
changes shall take place under his
direction and by his command. See
Rev. xx. 11. Let us not be alarmed
then at any revolution. Let us not
fear though we should see the heavens
rolled up as a scroll, and the stars
falling from their places. God the
-Creator and Redeemer presides over
all.  He is unchanged.   IIe ever
lives; and though the universe should
pass away, it will be only at his bidding, and under his direction. ~ And
they all shall wax old. Shall grow or
become old. The word wax is an old
Saxon word meaning to grow, or increase, or become. The heavens hcie
are compared with a garment, mea.ing that as that grows old and de.
cays, so it will be with the heavens,
and the earth.  The language is
evidently figurative; and yet who
can tell how much literal truth there
may be couched under it? Is it absurd to suppose that that sun which
daily sends forth so many countless
millions of beams of light over the
universe, may in a course of ages
become diminished in its splendour,
and shine with feeble lustre? Can
there be constant exhaustion, a constant burning like that, and yet no
tendency to decay at some far distant period? Not unless the material
for its splendour shall be supplied from
the boundless resources of the Great
Source of Light-God;-and when
he shall choose to withhold it, even
that glorious sun must be dimmed of
its splendour and shine with enfeebled
beams.
12. And as a vesture. A garment;
-literally something thrown around
-7recptd6X\aov- and denoting properiy
the outer garment, the cloak or mantle. See Notes Matt. v. 40. I Shalt
thoufold them up. That is, the hea.
vens. They are represented in the
Scriptures as an expanse, or some.




4_.          64.J


CHAPTER 1.


43


13 But to which of the angels said he at any time,     Sit
on my right hand, until I make
thine enemies thy footstool?
a Ps. 110. 1.  b Ps. 103. 21; Da. 7. 10.
thing spread out (Heb. in Gen. i. 7);
as a curtain. or tent (Isa. xl. 22), and
ns a scroll that might be spread out
or rolled up like a book or volume.
Isa. xxxiv. 4; Rev. vi. 14. Here they
are represented as a garment or
mantle that might be fblded uplanguage borrowed from folding up
and laying aside garments that are
no longer fit for use. ~ And they
shall be changed. That is, they shall
be exchanged for others, or they shall
give place to the new heavens and
the new earth.   II. Peter, iii. 13.
The meaning is, that the present form
of the heavens and the earth is not to
be permanent, but is to be succeeded
by others, or to pass away, but that
the Creator is to remain the same.
TT Thou art the same. Thou wilt not
change. ~ And thy years shall not
fail. Thou wilt exist for ever unchanged. What could more clearly
prove that he of whom this is spoken
is. immutable? Yet it is indubitably
spoken of the Messiah, and must demonstrate that he is divine. These
attributes cannot be conferred on a
creature; and nothing can be clearer
than that lie who penned the epistle
believed that the Son of God was divine.
13. But to which of the angels.
The apostle adduces one other proof
of the exaltation of the Son of God
above the angels. He asks where
there is an instance in which God
had addressed any one of the angels,
ind asked him to sit at his right
hand until he should subdue his eneanies under him?   Yet that high
lonour had been conferred on the Son
of God; and he was therefore far cxiltcd above them. IT Sit on my right
land. See Notes on ver. 3. This
assage is taken from Ps. cx. 1,-a
salm that is repeatedly quoted in
this epistle as referring to the Mes

14 Are they not all ministeringb spirits, sent forthc to
minister for them who shall be
heirs d of salvation?
c Gc. 1i. 15, 16; Ps. 34. 7.  d Ro. 8.17.


siah, and the very passage before in
applied by the Saviour to himself, in
Matt. xxii. 43, 44, and by Peter it is
applied to him in Acts ii. 34, 35
There can be no doubt, therefore, of
its applicability to the Messiah.
T Until I make thine enemies thy
footstool. Until I reduce them to entire subjection. A footstool is what
is placed under the feet when we sit
on a chair, and the phrase here
means that an enemy is entirely subdued. Comp. Notes on I. Cor. xv. 25
The phrase to make an enemy a footstool, is borrowed from the custom of
ancient warriors who stood on the
necks of vanquished kings on the occasion of celebrating a triumph over
them as a token of their complete
prostration and subjection. See Notes
on Isa. x. 6.-The enemies here referred to are the foes of God and of
his religion, and the meaning is, that
the Messiah is to be exalted until all
those foes are subdued. Then he
will give up the kingdom to the
Father. See Notes on I. Cor. xv. 24
-28.    The exaltation of the Redeemer, to which the apostle refers
here, is to the mediatorial throne. In
this he is exalted far above the angels. His foes are to be subdued to
him, but angels are to be employed
as mere instruments in that great
work.
14. Are they not all. There is not
one of them that is elevated to the
high rank of the Redeemer. Even
the most exalted angel is employed in
the comparatively humble office of a
ministering spirit appointed to aid
the heirs of salvation. I Ministering
spirits. A ministering spirit is one
that is employed to execute the will
of God. The proper meaning of the
word here-X-trovpyLeK-(whence our
word liturgy) is, pertaining to public
service, or the'service of the people




$4


HEBREWS.


[A. D. 64


(>a6d); and is applied particularly to
those who were engaged in the public service of the temple. They were
those who Iendered aid to others;
who were helpers, or servants. Such
is the meaning as used here. They
are employed to render aid or assistance to others-to wit, to christians.
~ Sent forth. Appointed by God for
this. They are sent; are under his
control; arc in a subordinate capacity. Thus Gabriel was sent forth
to convey an important message to
Daniel. Dan. ix. 21-23.     ~I To
minister. For the aid, or succour of
such.  They come to render them
assistance-arid, if employed in this
humble office, how much inferior to
the dignity of the Son of God-tihe
Creator and Ruler of the worlds!
~ Who shall be heirs of salvation. To
the saints; to Christians. They are
called 'heirs of salvation' because
they are adopted into the family of
God, and are treated as his sons.
See Notes on Rom. viii. 14-17. The
main point here is, that the angels
are employed in a much more humble capacity than the Son of God;
and, therefore, that he sustains a far
more elevated rank. But while the
apostle has proved that, lie has incidentally stated an exceedingly interesting and important doctrine, that
the angels are employed to further
the salvation of the people of God,
and to aid them in their journey to
heaven.-In this doctrine there is
nothing absurd. It is no more improbable that angels should be employed to aid man, than that one man
should aid another; certainly not as
improbable as that the Son of God
should come down "not to be ministered unto but to minister," (Matt.
xx. 28), and that he performed on
earth the office of a servant. John
xiii. 1-15.   Indeed it is a great
principle of the divine administration
that one class of God's creatures are
to minister to others; that one is to
aid another-to assist him in trouble,
to provide for him when poor, and to
counsel him  in  perplexity.  We
Ire constantly deriving benefit from


others, and are dependent on their
counsel and help. Thus God has
appointed parents to aid their children; neighbours to aid their neigh
bours; the rich to aid the poor,
and all over the world the prin.
ciple is seen, that one is to derive benefit from the aid of others.
Why may not the angels be employed
in this service? They are pure, benevolent, powerful; and as man was
ruined in the fall by the temptation
offered by one of an angelic, though
fallen nature, why should not others
of angelic, unfallen holiness come to
assist in repairing the evils which
their fallen, guilty brethren have in
flicted on the race? To me there
seems to be a beautiful propriety in
bringing aid from another race, as
ruin came from another race; and
that as those endowed with angelic
might, though with fiendish malignity, ruined man, those with angelic
might, but heavenly benevolence,
should aid in his recovery and salvation. Farther, it is, from the necessity of the case, a great principle,
that the weak shall be aided by the
strong; the ignorant by the enlightened; the impure by the pure; tho
tempted by those who have not fallen
by temptation. All over the world
we see this in operation; and it constitutes the beauty of the moral arrangements on the earth; and why
shall not this be extended to the inhabitants of other abodes?  Why
shall not angels, with their superior
intelligence, benevolence, and power,
come in to perfect this system, and
show how much adapted it is to glorify God?-In regard to the ways in
which angels become ministering
spirits to the heirs of salvation, the
Scriptures have not fully informed
us, but facts are mentioned which
will furnish some light on this in.
quiry. What they do now may be
learned from the Scripture account
of what they have done-as it seems
to be a fair principle of interpretation
that they are engaged in substantially
the same employment in which they
have ever been. The following me




.. D. 64.]


CHAPTER 1.


thuus of angelic interposition in behalf of man are noted in the Scriptures. (1.) They feel a deep interest
in man. Thus the Saviour says,
"there is joy in heaven among the
angels of God over one sinner that
repenteth." Luke xv. 10. Thus also
he says, when speaking of the " little
ones" that compose his church, "in
heaven their angels do always behold
the face of my Father who is in heaven." Matt. xviii. 10. (2.) They feel
a special interest in all that relates
to the redemption of man. Thus
Peter says of tile things pertaining
to redemption, "which things the
angels desire to look into." I. Pet.
i. 12. In accordance with this they
are represented as praising God over
the fields of Bethlehem, where the
shepherds were to whom it was announced that a Saviour was born
(Luke ii. 13); an angel announced
to Mary that she would be the mother
of the Messiah (Luke i. 26); an angel
declared to the shepherds that he
was born (Luke ii. 10); the angels
came and ministered to him in his
temptation (Matt. iv. 11); an angel
strengthened him in the garden of
Gethsemane (Luke xxii. 43); angels
were present in the sepulchre where
the Lord Jesus had been laid, to announce his resurrection to his disciples (John xx. 12); and they re-appeared to his disciples on Mount Olivetto assure them that he would return
and receive his people to himself. Acts
i. 10. (3.) They a pear for the defence and protection of the people of
God. Thus it is said (Ps. xxxiv. 7),
"The angel of the Lord cncampeth
round about them that fear him, and
delivereth them." Thus two angels
came to hasten Lot from the cities
of the Plain, and to rescue him from
the impending destruction. Gen. xix.
1. 15. Thus an angel opened the
prison doors of the apostles and delivered them when they had been confined by the Jews. Acts v. 19. Thus
the angel of the Lord delivered Peter
from prison when he had been confined by Herod. Acts xii. 7, 8. (4.)
Angels are sent to give us strength


to resist temptation. Aid was thus
furnished to the Redeemer in the
garden of Gethsemane, when there
" appeared an angel from heaven
strengthening him." Luke xxii. 43.
The great trial there seems to have
been somehow connected with temptation; some influence of the power
of darkness, or of the Prince of evil.
Luke xxii. 53; comp. John xiv. 30.
In this aid which they rendered to
the tempted Redeemer, and in the
assistance which they render to us
when tempted, there is a special fitness and propriety. Man was at first
tempted by a fallen angel. No small
part-if not all the temptations in the
world-are under the direction now
of fallen angels. They roam at large
'seeking whom they may devour.'
I. Pet. v. 8. The temptations which
occur in life, the numerous allure
ments which beset our path, all have
the marks of being under the control
of dark and malignant spirits. What,
therefore, can be more appropriate
than for the pure angels of God to
interpose and aid man against the
skill and wiles of their fallen and
malignant fellow-spirits? Fallen an
gelic power and skill-power and
skill far above the capability and the
strength of man-are employed to
ruin us, and how desirable is it for
like power and skill, under the guidance of benevolence, to come in to
aid us! (5.) They support us in affliction. Thus an angel brought a
cheering message to Daniel; the angels were present to give comfort to
the disciples of the Saviour when he
had been taken from them by death,
and when he ascended to heaven.
Why may it not be so now, that important consolations, in some way,
are imparted to us by angelic influ.
ence? And (6.) they attend dying
saints, and conduct them to glory.
Thus the Saviour says of Lazarus
that when he died he was "carried
by the angels into Abraham's bosom."
Luke xvi. 22. Is there any impropriety in supposing that the same
thing may be done still? Assuredly
if anywhere heavenly aid is needed,




HEBREWS.


[A. D. 64


it is when the spirit leaves the body.
If anywhere a guide is needed, it is
when the ransomed soul goes up the
unknown path to God. And if angels
are employed on any messages of
mercy to mankind, it is proper that
it should be when life is closing, and
the spirit is about to ascend to heaven.
Should it be said that they are invisible, and that it is difficult to conceive how we can be aided by beings whom we never see, I answer,
I kr Jw that they are unseen. They
no longer appear as they once did to
be the visible protectors and defenders
of the people of God. But no small
part of the aid which we receive from
others comes from sources unseen by
us. We owe more to unseen benefactors than to those whom we see,
and the most grateful of all aid, perhaps, is that which is furnished by a
hand which we do not see, and from
quarters which we cannot trace.
How many an orphan is benefited
by some unseen and unknown benefactor! So it may be a part of the
great arrangements of divine Providence that many of the most needed
and acceptable interpositions for our
welfare should come to us from invisible sources, and be conveyed to us
from God by unseen hands.
REMARKS.
1. The Christian religion has a
claim on the attention of man. God
has spoken to us in the Gospel by his
Son. Vs. 1, 2. This fact constitutes
a claim on us to attend to what is
spoken in the New Testament. When
God sent prophets to address men,
endowing them with more than human wisdom and eloquence, and
commanding them to deliver solemn
messages to mankind, thdt was a
reason why men should hear. But
how much more important is the
message which is brought by his own
Son! How much more exalted the
Messenger! How much higher his
claim to our attention and regard!
Comp. Matt. xxi. 37. Yet it is lamentable to reflect how few attended
to him when ho lived on the earth,


and how few con paratively regard
him now. The great mass of men
feel no interest in the fact that the
Son of God has come and spoken tk
the human race. Few take the pains
to read what he said, though all the
records of the discourses of the Sa.
viour could be read in a few hours.
A newspaper is read; a poem; a
novel; a play; a history of battles
and sieges; but the New Testament
is neglected, and there are thousands
even in Christian lands who have not
even read through the Sermon on the
Mount! Few also listen to the truths
which the Redeemer taught when
they are proclaimed in the sanctuary.
Multitudes never go to the place
where the gospel is preached; multitudes when there are engaged in
thinking of other things, or are
wholly inattentive to the truths which
arc proclaimed. Such a reception
has the Son of God met with in our
world! The most wonderful of all
events is, that he should have come
from  heaven to be the teacher of
mankind; next to that, the most
wonderful event is, that when he has
come men feel no interest in the fact,
and refuse to listen to what he says
of the unseen and eternal world.
What a man will say about the possibility of making a fortune by some
wild speculation will be listened to
with the deepest interest; but what
the Redeemer says about the certainty
of heaven and eternal riches there,
excites no emotion: what one from
the dead might say about the unseen
world would excite the profoundest
attention; what lie has said who has
always dwelt in the unseen world,
and who knows all that has occurred
there, and all that is yet to occur,
awakens no interest, and excites no
inquiry. Such is man. The visit,
too, of an illustrious stranger-like
Lafayette to America-will rouse a
nation, and spread enthusiasm every.
where; the visit of the Son of God te
the earth on a great errand of mercy
is regarded as an event of no importance, and excites no interest in tho
great mass of human hearts.




A. D. 64.]


CHAPTER 1.


47


2. Christ is divine. In the view
of the writer of this epistle he was
undoubtedly regarded as equal with
God. This is so clear that it seems
wonderful that it should ever have
been called in question. He who
made the worlds; who is to be worshipped by the angels; who is addressed as God; who is said to have
laid the foundation of the earth, and
to have made the heavens, and to be
unchanged when all these things
shall pass away, must be divine.
These are the attributes of God, and
belong to him alone. These things
could not be spoken of a man, an angel, an archangel. It is impossible
to conceive that attributes like these
could belong to a creature. If they
could, then all our notions of what
constitutes the distinction between
God and his creatures are con.
founded, and we can have no intelligible idea of God.
3. It is not improbable that Christ
is the medium of communicating the
knowledge of the divine essence and
perfections to all worlds. He is the
brightness of the divine glory-the
showing forth-the manifestation of
God. Ver. 3. The body of the sun
is not seen-certainly not by the
naked eye. We cannot look upon it.
But there is a shining, a brightness,
a glory, a manifestation which is
seen. It is in the sun-beams, the
manifestation of the glory and the
existence of the sun. By his shining
the sun is known. So the Son of God
-incarnate or not-may be the manifestation of the divine essence.
And from this illustration, may we
not without irreverence derive an
illustration of the doctrine of the
glorious Trinity? There is the body
of the sun-to us invisible-yet great
and glorious, and the source of all
light, and heat, and life. The vast
body of the sun is the source of all
this radiance, the fountain of all that
warms and enlivens. All light and
heat and life depend on him, and
should lie be extinct all would die.
Thus may it not be with God the
Father; God the eternal and un

changing essence-the fountain of
all light, and life in the universe.In the sun there is also the manifes.
tation-the shining —the glorious
light.  The brightness which we
see emanates from that-emanates
at once, continually, always. While
the sun exists, that exists, and cannot be separated from it. By that
brightness the sun is seen; by that
the world is enlightened. Without
these beams there would be no light,
but all would be involved in darkness. What a beautiful representation of the Son of God-the brightness of the divine glory; the medium
by which God is made known; the
source of light to man, and for aught
we know, to the universe! When
he shines on men, there is light;
when he does not shine, there is as
certain moral darkness as there is
night when the sun sinks in the
west. And for aught we can see,
the manifestation which the Son of
God makes may be as necessary in
all worlds to a proper contemplation
of the divine essence, as the beams
of the sun are to understand its nature. Then there are the warmth
and heat and vivifying influences of
the sun —an influence which is the
source of life and beauty to the ma.
terial world.  It is not the mere
shining-it is the attendant warmth
and vivifying power. All nature is
dependent on it.  Each seed, and
bud, and leaf, and flower; each spire
of grass, and each animal on earth,
and each bird on the wing, is dependent on it. Without that, vegetation
would decay at once, and animal life
would be extinct, and universal death
would reign. What a beautiful illustration of the Holy Spirit, and of his
influences on the moral world! "The
LORD God is a Sun" (Ps. Ixxxiv. 11);
and I do not see that it is improper
thus to derive from the sun an illustration of the doctrine of the Trinity
I am certain we should know nothing of the sun but for the beams
that reveal him, and that enlighten
the world; and I am certain that all
animal and vegetable life would die




i8                        HEBREWS.                     [A. D. 64
if it were not fir his vivifying and rejoices in the evidence that ail past
quickening rays. I do not see that sins are forgiven, and is at peace
it may not be equally probable that with God.
the nature-the essence of God would  5. Let us rejoice that the Lord
be unknown were it not manifested Jesus is thus exalted to the right
by the Son of God; and I am certain hand of God. Vs. 3, 4. He has gone
that all moral and spiritual life would into heaven. He is seated on the
die were it not for the quickening throne of glory. He has suffered the
and vivifying influences of the Holy last pang, and shed the last drop of
Spirit on the human soul.        blood that will ever be necessary to
4. Christ has made an atonement be shed for the sins of the world.
for sin. Ver. 3. He has done it by No cold tomb is again to hold him,
"himself."  It was not by the blood and no spear of a soldier is again to
of bulls and of goats; it was by his enter his side. He is now happy
own blood. Let us rejoice that we and glorious in heaven. The angels
have not now to come before God there render him homage (ver. C),
with a bloody offering; that we need and the universe is placed under his
not come leading up a lamb to be control.
slain, but that we may come con-   6. It is right to worship the Lord
fiding in that blood which has been Jesus.  When he came into the
shed for the sins of mankind. The world the angels were required to do
great sacrifice has been made. The it (ver. 6), and it cannot be wrong
victim is slain. The blood has been for us to do it now. If the angels in
offered which expiates the sin of the heaven might properly worship him,
world. We may now come at once we may. If they worshipped him, he
to the throne of grace, and plead the is divine. Assuredly God would not
merits of that blood. How different require them to worship a fellow-anis our condition from that of the an- gel or a man!-I feel safe in adoring
cient Jewish worshippers!  They where angels adore; 'I do not feel
were required to come leading the that I have a right to withhold my
victim that was to be slain for sin, homage where they have been re
and to do this every year and every quired to render theirs.
day. We may come with the feeling  7. It is right to address the Lord
that the one great sacrifice has been Jesus as God. Ver. 8. If he is so
made for us; that it is never to be addressed in the language of inspirarepeated, and that in that sacrifice tion, it is not improper for us so to
there is merit sufficient to cancel all address him. We do not err when
our sins.-How different our condi- we adhere closely to the language of
tion from that of the heathen! They the Bible; nor can we have a stronger
too lead up sacrifices to be slain on evidence that we are right than that
bloody altars.  They offer lambs, we express our sentiments and our
and goats, and bullocks, and captives devotions in the very language of the
taken in war, and slaves, and even sacred Scriptures.
their own children!  But amidst    8. The kingdom of the Redeemer
these horrid offerings, while they is a righteous kingdom. It is founded
show their deep conviction that some in equity. Vs. 8, 9. Other king.
sacrifice is necessary, they have no doms have been kingdoms of cruelty,
promise-no evidence whatever, that oppression, and blood. Tyrants have
the sacrifice will be accepted. They swayed. an iron sceptre over men.
go away unpardoned. They repeat But not thus with the Redeemer in
the offering with no evidence that his kingdom.  There is not a law
their sins are forgiven, and at last there which is not equal and mild;
they die in despair! We come as- not a statute which it would not pro.
sured that the ' blood of Jesus Christ mete the tenporal and eternal welcleanseth from all sin,'-and the soul fare of man to obey. Happy is the




A. D. 64.]


CHAPTER 1.


49


man that is wholly under his sceptre;
happy the kingdom that yields entire
abedience to his laws!
9. The heavens shall perish; the
earth shall decay. Vs. 10, 11. Great
changes have already taken place in
the earth-as the researches of geologists show; and we have no reason
to doubt that similar changes may
have occurred in distant worlds. Still
greater changes may be expected to
occur in future times, and some of
them we may be called to witness.
Our souls are to exist for ever; and
far on in future ages-far beyond the
utmost period which we can now
compute-we may witness most important changes in these heavens and
this earth.  God may display his
power in a manner which has never
been seen yet; and safe near his
throne his people may be permitted
to behold the exhibition of power of
which the mind has never yet had
the remotest conception.
10. Yet amidst these changes, the
Saviour will be tile same. Ver. 12.
fIe changes not. In all past revolutions, he has been the same. In all
the changes which have occurred in
the physical world, he has been unchanged; in all the revolutions which
have occurred among kingdoms, he
has been unmoved.    One change
succeeds another; kingdoms rise and
fall and empires waste away; one
generation goes off to be succeeded
by another, but he remains the same.
No matter what tempests howl, or
how wars rage, or how the pestilence
spreads abroad, or how tle earth is
shaken by earthquakes, still the Redeemer is the same. And no matter
what are our external changes, he is
the same. We pass from childhood
to youth, to manhood, to old age, but
he changes not. We are in prosperity or adversity; we may pass
from affluence to poverty, from honour to dishonour, from health to
sickness, but lie is the same. We
may go and lie down in the cold
tomb, and our mortal frames may decay, but he is the same during our
long sleep, and he will remain the
o1


same till he shall return and summon
us to renovated life. I rejoice that
in all the circumstances of life I have
the same Saviour. I know what he
is. I know, if the expression may be
allowed, 'where he may be found.'
Man may change by caprice, or
whim, or by some new suggestion of
interest, of passion, or ambition. I
go to my friend to-day, and find him
kind and true-but I have no absolute certainty that I shall find him
such to-morrow. His feelings, from
some unknown cause, may have become cold towards me. Some enemy
may have breathed suspicion into his
ear about me, or he may have formed
some stronger attachment, or he may
be sick, or dead. But nothing like
this can happen in regard to the Redeemer.  He changes not.   I am
sure that he is always the same. No
one can influence him by slander; no
new friendship can weaken the old;
no sickness or death can occur to him
to change him; and though the heavens be on fire, and the earth be convulsed, he is TIE SAME. In such a
Saviour I may confide; in such a
friend why should not all confide?
Of earthly attachments it has been
too truly said,
"And what is friendship but a name,
A charm that lulls to sleep;
A shade that follows wealth or fame,
But leaves the wretch to weep?"
But this can never be said of the at.
tachment formed between the Christian and the Redeemer. That is un.
affected by all external changes; that
shall live in all the revolutions of
material things, and when all earthly
ties shall be severed; that shall sur
vive the dissolution of all things.
11. We see the dignity of mall.
Vs. 13, 14. Angels are sent to be his
attendants. They come to minister to
him here, and to conduct him home
'to glory.' Kings and princes are
surrounded by armed men, or by sages
called to be their counsellors; but the
most humble saint nay be enco.passed
by a retinue of beings of far greater
power and more elevated rank. The
angels of light and glory feel a deep




50


HEBREWS.


[A. ). 64


interest in the salvation of men.
They come to attend the redeemed;
they wait on their steps; they sustain
them in trial; they accompany them
when departing to heaven. It is a
higher honour to be attended by one
of those pure intelligences than by the
most elevated monarch that ever
swayed a sceptre or wore a crown;
and the obscurest Christian shall soon
be himself conducted to a throne in
heaven, compared with which the
most splendid seat of royalty on earth
loses its lustre and fades away.
"And is there care in heaven? and is
there love
In heavenly spirits to these creatures
base,
That may compassion of their evils
move?
There is:- else much more wretched
were the case
Of men than beasts; But O! th' exceeding grace
Of Highest God that loves his creatures so,
And all his works of mercy doth embrace,
That blessed angels he sends to and fro,
To serve to wicked man, to serve his
wicked foe!
* IIow oft do they their silver bowers leave,
To come to succour us that succour
want!
How do they with golden pinions cleave
The yielding skies, like flying pursuivant,
Against foul fiends to aid us militant I
They for us fight, they watch and duly
ward,
And their bright squadrons round about
us-plant;
And all for love and nothing for reward;
O why should Heavenly God to men
have such regard I"
Spenser's Faery Queen, B. II. Canto viii. 1, 2.
12. What has God done for the
salvation of man! He formed an
eternal plan. He sent his prophets
to communicate his will. He sent
his Son to bear a message of mercy,
and to die the just for the unjust.
He exalted him to heaven, and placed
the universe under his control that
man may be saved. He sent his
Holy Spirit; his ministers and mesnengers for this. And last, to complete the work, he sends his angels
tc be ministering spirits; to sustain
his people; to comfort them in dying;


to attene them to the realms ofglorj
What an interest is felt in the salva.
tion of a single Christian! What a
value he has in the universe! And
how important it is that he should be
holy! A man who has been redeemed
by the blood of the Son of God should
he pure. He who is an heir of life
should be holy. He who is attended
by celestial beings, and who is soonhe knows not how soon-to be translated to heaven, should be holy. Are
angels my attendants? Then I should
walk worthy of my companionship.
Am I soon to go and dwell with angels? Then I should be pure. Are
these feet soon to tread the courts of
heaven? Is this tongue soon to unite
with heavenly beings in praising
God? Are these eyes soon to look on
the throne of eternal glory, and on
the ascended Redeemer? Then these
feet, and eyes, and lips should be pure
and holy, and I should be dead to the
world, and should live only for heaven.
CHAPTER II.
ANALYSIS OF THE CHAPTER.
The main object of this chapter is
to show that we should attend diligently to the things which were
spoken by the Lord Jesus, and nol
suffer them to glide away from us.
The apostle seems to have supposed
that some might be inclined to disregard what was spoken by one of so
humble appearance as the Lord Jesus; and that they would urge that
the Old Testament had been given
by the interposition of angels, andi
was therefore more worthy of attention. To meet this, he shows tha'
important objects were accomplished
by his becoming a man; and that
even as a man, power and dignity
had been conferred on him superior
to that of the angels. In illustration
of these points, the chapter contains
the following subjects:-(I.) An cx.
hortation not to suffer the things
which had been spoken to slip from
the mind-or in other words, to at
tend to them diligently and carefully
The argument is, that if what was
spoken by the angels under the old




A D. 64.]


CHAPTER II.


51


CHAPTER II.
rpIIEREFORE we ought to
_ give the more earnest heed
to the things which we have


heard, lest at any time we
should' let them slip.
I run out, as letA-ing vessels.


dispensation claimed attention, much
more should that be regarded which
was spoken by the Son of God. Vs.
1-4. (2.) Jesus had been honoured,
as incarnate, in such a way as to show
that lie had a right to be heard, and
that what he said should receive the
profound attention of men. Vs. 5-9.
The world to come had not been put
under the angels as it had been under
him (ver. 5); the general principle
had been stated in the Scriptures that
all things were put under man (vs.
6, 7), but this was fulfilled only in
the Lord Jesus, who had been made
a little lower than the angels, and
when so made crowned with glory
and honour. Ver. 9. His appearance
as a man, therefore, was in no way
inconsistent with what had been said
of his dignity, or his claim to be
heard.  (3.) The apostle then proceeds to show why he became a man,
and why, though he was so exalted,
he was subjected to so severe sufferings; and with this the chapter closes.
Vs. 10-18. It was because this was
proper from the relation which he
sustained to man. The argument is,
that the Redeemer and his people
were identified; that he did not come
to save angels, and that, therefore,
there was a propriety in his assuming
the nature of man, and being subjected to trials like those whom he
came to save. In all things it behoved him to be made like his brethren,
in order to redeem them, and in order
to set them an example, and show
them how to suffer. The humiliation, therefore, of the Redeemer; the
tact that he appeared as a man, and
that he was a sufferer, so far from
being a reason why he should not be
heard, was rather an additional reason
why we should attend to what lie
said. He had a claim to the right of
being heard not only from his original
dignity, but from the friendship which


lie has evinced for us in taking upon
himself our nature, and suffering in
our behalf.
1. Therefore. Gr. 'On account of
this'-At(a rVTo-that is, on account
of the exalted dignity and rank of the
Messiah as stated in the previous
chapter. Tile sense is, ' Since Christ,
the author of the new dispensation,
is so far exalted above the prophets,
and even the angels, we ought to give
the more earnest attention to all that
has been spoken.' ~ We oughit. It
isjit or proper (Gr. &i) that we should
attend to those things. When the
Son of God speaks to men, every con.
sideration makes it appropriate thai
we should attend to what is spoken,
~ To give the more earnest heed. To
give the more strict attention. T To
the things which we have heard
Whether directly from the Lord Jesus, or from his apostles. It is possible that some of those to whom the
apostle was writing had heard the
Lord Jesus himself preach the gospel; others had heard the same truths
declared by the apostles. ~ Lest at
any time. We ought to attend to
those things at all times. WV ought
never to forget them; never to be indifferent to them. We are sometimes
interested in them, and then we feel
indifferent to them; sometimes at
leisure to attend to them, and then
the cares of the world, or a heaviness
and dullness of mind, or a cold and
languid state of the affections, ren
ders us indifferent to them, and they
are suffered to pass out of the mind
without concern.  Paul says, that
this ought never to be done. At no
time should we be indifferent to those
things. They are always important to
us, and we should never be in a state
of mind when they would be uninteresting. At all times; in all places; and
in every situation of life, we should feel
that the truths of religion are of mnor a




f52


HEBREWS.


[A. D. 64.


importance to us than all othel truths,
and nothing should be suffered to efface their image from the heart.
T We should let them slip. Marg.
Run out as leaking vessels. Tindal
renders this, ' lest we be spilt.' The
expression here has given rise to
much discussion as to its meaning;
and has been very differently translated. Doddridge renders it, 'lest we
let them flow out of our minds.' Prof.
Stuart, 'lest at any time we should
slight them.' Whitby, 'that they
may not entirely slip out of our memories.'  The word here usedrapappe0i-occurs nowhere else in the
New Testament. The Septuagint
translators have used the word but
once. Prov. iii. 21. 'Son, do not pass
by (t) irapappvi) but keep my coun.
sel;' that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over;
and then to go by, to fall, to go away.
It is used to mean to flow near, to
flow by-as of a river; to glide away,
to escape-as from the mind, i. e. to
forget; and to glide along-as a thief
does by stealth. See Robinson's Lex.
The Syriac and Arabic translators
have rendered it, that we may not fall.
After all that has been said on the
meaning of the word here (comp. Stuirt in loc.), it seems to me that the
true sense of the expression is that
of flowing, or gliding by-as a river;
and that the meaning here is, that we
should be very cautious that the inportant truths spoken by the Redeemer and his apostles should not be suffered to glide by us without attention,
or without profit. We should not
allow them to be like a stream that
glides on by us without benefiting us;
that is, we should endeavour to secure and retain them as our own.
The truth taught is, that there is great
danger, now that the true system of
religion has been revealed, that it will
Aot profit us, but that we shall lose
all the benefit of it. This danger
may arise from many sources-some
of which are the following:-(1.) We
may not feel that the truths rt vealed


arc important-and before their importance is felt, they may be beyond
our reach. So we are often deceived
in regard to the importance of objects
-and before we perceive their value
they are irrecoverably gone. So it is
often with time, and with the opportunities of obtaining an education, or
of accomplishing any object which is
of value. The opportunity is gone
before we perceive its importance.
So the young suffer the most important period of life to glide away before they perceive its value, and the
opportunity of making much of their
talents is lost because they did not
embrace the suitable opportunities.
(2.) By being engrossed in business.
We feel that that is now the most ili.
portant thing. That claims all oui
attention. We have no time to pray,
to read the Bible, to think of religion,
for the cares of the world engross all
the time -and the opportunities of
salvation glide insensibly away, until
it is too late. (3.) By being attracted by the pleasures of life. We attend to them now, and are drawn
along from one to another, until reli.
gion is suffered to glide away with
all its hopes and consolations, and we
perceive, too late, that we have let
the opportunity of salvation slip for
ever. Allured by those pleasures, the
young neglect it; and new pleasures
starting up in future life carry on the
delusion, until every favourable opportunity for salvation has passed away.
(4.) We suffer favourable opportunities to pass by without improving
them. Youth is by far the best time,
as it is the most appropriate time, to
become a Christian- and yet how
easy is it to allow that period to slip
away without becoming interested in
*the Saviour! One day glides on after
another, and one week, one month,
one year passes away after anotherlike a gently-flowing stream —unti"
all the precious time of youth has
gone, and we are not Christians. So
a revival of religion is a favourable
time -and yet many suffer this to
pass by without becoming interested
in it. Others are converted. and the




A. D. 64.]


CHAPTER II.


2. For if the word spoken by
angels ' was steadfast, andb every transgression and disobedis Ac. 7. 53   b NeI. 15 21


ence received a just recompense
of reward;
3. Howc shall we escape, if
c c. 4. 1, 11.


heavenly influences descend all around
us, but we are unaffected, and the
season so full of happy and heavenly
influences is gone-to return no more.
(5.) We let the favourable season slip,
because we design to attend to it at
some future period of life. So youth
defers it to manhood-manhood to old
age - old age to a death-bed —and
then neglects it-until the whole of
life has glided away, and the soul is
not saved. Paul knew man. He
knew how prone he was to let the
things of religion slip out of the mind
- and hence the earnestness of his
caution that we should give heed to
the subject now-lest the opportunity
of salvation should soon glide away.
When once passed, it can never be
recalled. Learn hence (1.) the truths
of religion will not benefit us unless we give heed to them. It will
not save us that the Lord Jesus has
come and spoken to men, unless we
are disposed to listen. It will not
benefit us that the sun shines, unless
we open our eyes. Books will not
benefit us, unless wetread them; medicine, unless we take it; nor will the
fruits of the earth sustain our lives,
however rich and abundant they may
be, if we disregard and neglect them.
So with the truths of religion. There
is truth enough to save the worldbut the world disregards and despises
it. (2.) It needs not great sins to
destroy the soul. Simple neglect will
do it as certainly as atrocious crimes.
Every man has a sinful heart that
will destroy him unless he makes an
effort to be saved; and it is not merely
the great sinner, therefore, who is in
danger. It is the man who neglects
his soul-whether a moral or an immoral man-a daughter of amiableness, or a daughter of vanity and
vice.
2. For if the word spoken by angels. The revelation in the Old Tes5*


tament. It was indeed given by Je.
hovah, but it was the common opinion
of the Hebrews that it was by the
ministry of angels. See Notes on
Acts vii. 38. 53, and GaL iii. 19,where this point is fully considered.
As Paul was discoursing here of the
superiority of the Redeemer to the
angels, it was to the point to refer to
the fact that the law had been given
by the ministry of angels. ~ Was
steadfast. Was firm —p3aioSo —settled-established. It was not vacillating and fluctuating. It determin.
ed what crime was, and it was firm
in its punishment. It did not yield
to circumstances; but if not obeyed
in all respects, it denounced punish
mcnt. The idea here is not that
everything was fulfilled, but it is, that
the law so given could not be violated
with impunity. It was not safe to
violate it, but it took notice of the
slightest failure to yield perfect obe.
dience to its demands. ~ And every
transgression. Literally, going be.
yond, passing by. It means every
instance of disregarding the law.
~ And disobedience. Every instance
of not hearing the law-rapaKoi-and
hence every instance of disobeying
it. The word here stands opposite to
hearing it, or attending to it-and
the sense of the whole is, that the
slightest infraction of the law was
sure to be punished. It made no pro.
vision for indulgence in sin; it demanded prompt, implicit, and entire
obedience. ~ Received a just recompense of reward. Was strictly pun.
ished. Subjected to equal retribution.
This was the character of the law
It threatened punishment for each and
every offence, and made no allowance
for transgression in any form. Comp
Num. xv. 30, 31.
3. How shall we escape. How shall
we escape the just recompense due to
transgressors? What way is themr




64


HEBREWS.


[A. D. 64.


we neglect so great salvation;
which " at the first began to be
a Mar. 1. 14.


spoken by the Lord, and was
confirmed unto us by them that
heard him;


of being saved from punishment, if
we suffer the great salvation to be
neglected, and do not embrace its offers? The sense is, that there is no
other way of salvation, and the neglect of this will be followed by certain destruction. Why it will, the
apostle proceeds to show, by stating
that this plan of salvation was proclaimed first by the Lord himself, and
had been confirmed by the most decided and amazing miracles. ~ If
we neglect. It is not merely if we
commit great sins. Not, if we are
murderers, adulterers, thieves, infidels,
atheists, scoffers. It is, if we merely
neglect this salvation-if we do not
embrace it -if we suffer it to pass
unimproved.-Neglect is enough to
ruin a man. A man who is in business need not commit forgery or robbery, to ruin himself; he he has only
to neglect his business, and his ruin
is certain. A man who is lying on
a bed of sickness, need not cut his
throat to destroy himself; he has only
to neglect the means of restoration,
and he wi1l be ruined. A man floating in a skiff above Niagara, need
not move an oar or make an effort to
destroy himself; lie has only to neglect using the oar at the proper time,
and he will certainly be carried over
the cataract. Most of the calamities
of life are caused by simple neglect.
By neglect of education children grow
up in ignorance; by neglect a farm
grows up to weeds and briars; by
neglect a house goes to decay; by
neglect of sowing, a man will have no
harvest; by neglect of reaping, the
harvest would rot in the fields. No
worldly interest can prosper where
there is neglect; and why may it not
be so in religion? There is nothing
in earthly affairs that is valuable
that will not be ruined if it is not
attended to-and why may it not
be so with the concerns of the soul?
Let no one infer, therefore, that because he is not a drunkard, or an


adulterer, or a murderer, that, there
fore, he will be saved. Such an in.
ference would be as irrational as it
would be for a man to infer that be
cause he is not a murderer his farm
will produce a harvest, or that because he is not an adulterer there.
fore his merchandise will take care
of itself. Salvation would be worth
nothing if it cost no effort —and
there will be no salvation where no
effort is put forth. ~ So great salvation. Salvation from sin and from
hell. It is called great because (1.)
its author is great. This is perhaps
the main idea in this passage. It
'began to be spoken by the Lord;' it
had for its author the Son of God,
who is so much superior to the angels; whom the angels were required
to worship (ch. i. 6); who is expressly
called God (ell. i. 8); who made all
things, and who is eternal. Ch. i. 10
-12. A system of salvation promulgated by him must be of infinite importance, and have a claim to the
attention of man. (2.) It is great because it saves from great sins. It is
adapted to deliver fronm all sins, no
matter how aggravated. No one is
saved who feels that his sins are
small, or that they are of no conse
quence. Each one sees his sins to be
black and aggravated, and each one
who enters heaven, will go there
feeling and confessing that it is a
great salvation which has brought
such a sinner there.  Besides, this
salvation delivers from all sin-no
matter how gross and aggravated.
The adulterer, the murderer, the
blasphemer, may come and be saved,
and the salvation whicel redeems
such sinners from eternal ruin is
great.  (3.) It is great because it
saves from great dangers. The danger of an eternal hell besets the path
of each one. All do not see it; and
all will not believe it when told of it
But this danger hovers over the path
of every mortal. The danger of an




.A. D. 64.]


CHAPTER IL


55


4 God a 313so bearing them witness, both with signs and
a Ac. 14.3.         wonders, and with divers mi.


eternal hell! Salvation from everlasting burnings! Deliverance from
unending ruin! Surely that salvation
must be great which shall save from
such a doom! If that salvation is
neglected, that danger still hangs over
each and every man. The gospel did
not create that danger-it came to
deliver from it. Whether the gospel
be true or false, each man is by nature
exposed to eternal death-just as cach
one is exposed to temporal death
whethcr the doctrine of the immortality of the soul and of the resurrection be truc or false.  The gospel
comes to provide a rcmedy for dangers and woes —it does not create
them; it comces to deliver men from
great dangers-not to plunge them
into then. Back of the gospel, and bcfore it was preached at all, men were
in danger cf everlasting punishment,
and that systsem which came to proclaim deliverance, from such a danger,
is great. (4.) The salvation itself is
great in heaven. It exalts men to infinite honours, and places on their
heads an ctcrnal crown.   Heaven
with all its glories is offered to us;
and such a deliverance, and such an
elevation to eternal honours, deserves
to be called GREAT. If that is neglected, there is no other salvation;
and man must be inevitably destroyed. (5.) It is great because it
was effected by infinite displays of
power, and wisdom, and love. It
was procured by the incarnation and
humiliation of the Son of God. It
was accomplished amidst great sufferings and self-denials. It was attended with great miracles. The
tempest was stilled, and the deaf
were made to hear, and the blind to
see, and the dead were raised, and
the sun was darkened, and the rocks
were lent. The whole series of wonders connected with the incarnation
Ld death of the Lord Jesus, was
suc!h as the world had not elsewhere
seen, and such as was fitted to hold
the race in mute admiration and


astonishment. If this be so, then religion is no trifle. It is not a matter
of little importance whether we embrace it or not. It is the most momentous of all the concerns that pertain to man; and has a claim on his
attention which nothing else can
have. Yet the mass of men live in
the neglect of it. It is not that they
are professedly Atheists, or Deists,
or that they are immoral or profane;
it is not that they oppose it, and ridicule it, and despise it; it is that they
simply neglect it. They pass it by.
They attend to other things. They
are busy with their pleasures, or in
their counting-houses, in their workshops, or on their farms; they are
engaged in politics, or in bookmaking, and they neglect religion
Now as a thing of small importance
-proposing to attend to it hereafter,
as if they acted on the principle that
everything else was to be attended to
before religion. ~ Which at thefirst.
Gr. Which received the beginning
of being spoken. The meaning is
correctly expressed in our transla,
tion.  Christ began to preach the
gospel; the apostles followed him
John prepared the way; but the Saviour was properly the first preacher
of the gospel. IT By the Lord. By
the Lord Jesus. See Notes on Acts
i. 24. ~ And was confirmed unto us
&c. They who heard him preach
that is, the apostles, were witnesses
of what he said, and certified us ot
its truth. When the apostle here says
" us," he means the church at large.
Christians were assured of the truth
of what the Lord Jesus spake by
the testimony of the apostles; or the
apostles communicated it to those
who had not heard him in such a
manner as to leave no room for
doubt.
4. God also bearing them witness.
By miracles. Giving them the sane.
tion of his authority, or showing that
they were sent by him. No man
car work a miracle by his own




HEBREWS.


[A. D. 64


racles, and ' gifts of the Holy
Ghost, according to his own
will.
1 or, distributions.
power. When the dead are raised,
the deaf made to hear and the blind
to see by a word, it is the power of
God alone that does it. He thus becomes a witness to the divine appointment of him by whose instrumentality the miracle is wrought;
or furnishes an attestation that what
he says is true. See Notes on Acts
xiv. 3. ~T With signs and wonders.
These words are usually connected
in the New Testament. The word
rendered signs-o-auov-means any
miraculous event that is fitted to
show that what had been predicted
by a prophet would certainly take
place, See Matt. xii. 38. Comp.
Note on Isa. vii. 11. A wonderTias —denotes a portent, or prodigy
-something that is fitted to excite
wonder or amazement-and hence
a miracle. The words together refer to the various miracles which
were performed by the Lord Jesus
and his apostles, designed to confirm the truth of the Christian religion. IT And with divers miracles.
Various miracles, such as healing the
sick, raising the dead, &c. The miracles were not of one class merely,
but were various, so that all pretence
of deception should be taken away.
S And gifts of the Holy Ghost. Marg.
Distributions. The various influences of the Holy Spirit enabling them
to speak different languages, and to
perform works beyond the power of
man. See Notes on I. Cor. xii. 4-11.
~ According to his will.   As he
chose. He acted as a sovereign in
this. He gave them where he pleased,
and imparted them in such measure
as he chose. The sense of this whole
passage is, 'The gospel has been
promulgated to man in a solemn
manner. It was first published by
the Lord of glory himself. It was
confirmed by the most impressive and
solemn miracles. It is undoubtedly


5 For unto the angels hath
he not put in subjection the
world to   come, whereof we
speak.
a revelation from heaven; was given
in more solemn -ircumstanccs than
the law of Moses, and its threatenings
are more to be dreaded than those of
the law. Beware, therefore, how you
trifle with it, or disregard it. It cannot be neglected with safety; its
neglect or rejection must be attended
with condemnation.'
5. For unto the angels hath he not
put in subjection. In this verse the
apostle returns to the subject which
he had been discussing in cl. i.the superiority of the Messiah to thf
angels. From that subject he had
been diverted (ch. ii. 1-4), by show
ing them what must be the consequences of defection from Christianity, and the danger of neglecting it.
Havinl' sho'-i that, he now proceeds
with the diL,::ion, and shows that
an honour had been conferred on the
Lord Jesus which had never been bestowed on the angels-to wit, the supremacy over this world. This he
does by proving from the Old Testament that such a dominion was
given to man (vs. 6-8), and that this
dominion was in fact exercised by
the Lord Jesus. Vcr. 9. At the
same time, lie meets an objection
which a Jew would be likely to
make. It is, that Jesus appeared to
be far inferior to the angels. He
was a man of a humble condition.
He was poor, and despised. Ile had
none of the external honour which
was shown to Moses-the founder of
the Jewish economy; none of the
apparent honour which belonged to
angelic beings. This implied objec.
tion he removes by showing the reason why he became so. It was proper,
since he came to redeem man, that
he should be a man, and not take on
himself the nature of angels; and for
the same reason it was proper that
he should be subjected to sufferilngs
and be made a man of sorrows. VQ.




A. 'D. 64.]


CHAPTER II.


97


6 But one in a certain place
testified, saying,a What is man,
a Ps. 8. 4, &c.
10-17. The rcmark of the apostle
In the verse before us is, that God
had never put the world in subjection
to the angels as he had to the Lord
Jesus.  They had no jurisdiction
over it; they were mere ministering
spirits; but the world had been put
under the dominion of the Lord Jesus.  ~ The world to come.   The
word here rendered world-oikovPifv
-means properly the inhabited, or
inhabitable world. See Matt. xxiv. 14.
Luke ii. 1; iv. 5; xxi. 26. (Gr.) Acts
xi. 28; xvii. 6. 31; xix. 27; xxiv. 5.
Rom. x. 18. Heb. i. 6. Rev. iii. 10;
xii. 9; xvi. 14-in all which places,
but one, it is rendered world.  It
occurs nowhere else in the New Testament. The proper meaning is the
world or earth considered as inhabitable-and here the jurisdiction
refers to the control over man, or the
dwellers on the earth. The phrase
the world to come,' occurs not unfrequently in the New Testament.
Comp. Eph. ii. 7. I. Cor. x. 11. Heb.
vi. 5. The same phrase 'the world
to come,'-  3n n:Dh  -occurs often
in the Jewish writings. According
to Buxtorf (Lex. Ch. Talm. Rab.) it
means, as some suppose, ' the world
which is to exist after this world is
destroyed, and after the resurrection
of the dead, when souls shall be again
united to their bodies.' By others it
is supposed to mean 'the days of the
Messiah, when he shall reign on the
earth.' To me it seems to be clear
that the phrase here means, the world
under the Messiah-the world, age, or
dispensation which was to succeed
the Jewish, and which was familiarly
known to them as 'the world to
come;' and the idea is, that that
world, or age, was placed under the
jurisdiction of the Christ, and not
of the angels. This point the apostle
proceeds to make out. Comp. Notes
on Isa. ii. 2. ~ Whereof we speak.
'Of which I am writing;' that is, of


that thou art mindful of him 
or the son of man, that thou
visitest him?
the Christian religion, or the reign
of the Messiah.
6. But one in a certain place tests.
fied. The apostle was writing to
those who were supposed to be fami.
liar with the Hebrew Scriptures, and
where it would be necessary only to
make a reference in general without
mentioning the name. The place
which is quoted here is Ps. viii. 4-6.
The argument of the apostle is this,
that there stood in the sacred Scriptures a declaration that 'all things
were placed under the control and
jurisdiction of MAN,' but that that had
not yet been accomplished. It was
not true (vcr. 8) that all things were
subject to him, and the complete truth
of that declaration would be found
only in the jurisdiction conferred on
the Messiali-THE MAN by way of
eminence-the incarnate Son of God.
It would not occur to any one pro.
bably in reading the Psalm that the
verse here quoted had any reference
to the Messiah. It seems to relate to
the dominion which God had given
man over his works in this lowel
world, or t6 the fact that he was
made lord over all things. That do
minion is apparent, to a considerable
extent, everywhere, and is a standing
proof of the truth of what is recorded
in Gen. i. 26, that God originally
gave dominion to man over the creatures on earth, since it is only by
this supposition that it can be accounted for that the horse, and the
elephant, and the ox, and even the
panther and the lion, are subject to
the control of man. The argument
of Paul seems to be this. 'Originally
this control was given to man. II
was absolute and entire. All things
were subject to him, and all obeyed.
Man was made a little lower than the
angels, and was the undisputed lord
of this lower world. He was in a
state of innocence. But he rebelled,
and this dominion has been in some
measure lost. It is found complete




HEBREWS.


[A. D. 64.


only in the second man, the lord from  such a dominion over his creatures
heaven (I. Cor. xv. 47), the Lord Jesus to one who was so prone to abuse it
to whom this control is absolutely as man has shown himself to be?
given. Ic comes up to the complete He is so feeble, also, compared with
idea of man-man as he was in in- other creatures-even of those which
nocence, and man as he was described are made subject to him-that tho
by the Psalmist, as having been made question may well be asked why God
a little lower than the angels, and has conceded it to him? Such ques.
having entire dominion over the tions may be asked when we contemworld.' Much difficulty has been plate man as he is. But similar ques.
elt by commentators in regard to tions may be asked, if, as was pro.
this passage, and to the principle on bably the case, the Psalm  here be
which it is quoted. The above seems supposed to have had reference to
to me to be that which is most pro- man as he teas created. Why was
bably true.  There are two other one so feeble, and so comparatively
methods by which an attempt has without strength, placed over this
been made to explain it. One is, that lower world, and the earth made
Paul uses the words here by way subject to his control?  Why is it
of allusion, or accommodation (Dod- that when the heavens are so vast
dridge), as words that will express his and glorious (Ps. viii. 3), God has
meaning, without designing to say taken such notice of man? Of what
that the Psalm originally had any consequence can he be amidst works
reference to the Messiah. Most of so wonderful? ' When I look on the
the later commentators accord with heavens and survey their greatness
this opinion. The other opinion is, and their glory,' is the sentiment of
that David originally referred to the David, ' why is it that man has atMessiah -that he was deeply and tracted so much notice, and that he
gratefully affected in view of the ho- has not been wholly overlooked in
nour that God had conferred on him; the vastness of the works of the Aland that in looking down by faith on mighty? Why is it that instead of
the posterity that God had promised this he has been exalted to so much
him (see II. Sam. vii. 14), he saw  dignity and honour?' This question,
one among his own descendants to thus considered, strikes us with more
whom God would give this wide do- force now than it could have struck
minion, and expresses himself in the David. Let any one sit down and
elevated language of praise. This contemplate the heavens as they are
opinion is defended by Prof. Stuart. disclosed by the discoveries of modern
See his Com. on the Hebrews, Ex- astronomy, and he may well ask the
cursus IX. 1~ What is man, &c. question,.' What is man that he should
What is there in man that entitles have attracted the attention of God,
him to so much notice? Why has and been the object of so much care?'
God conferred on him so signal ho- The same question would not have
nours? Why has he placed him over been inappropriate to David if the
the works of his hands? He seems Psalm be supposed to have had referso insignificant; his life is so much ence originally to the Messiah, and
like a vapour; he so soon disappears, if he was speaking of himself particu.
that the question may well be asked larly as the ancestor of the Messiah.
why this extraordinary dominion is 'What is man; what am I; what
given him? He is so sinful also, can any of my descendants be, who
and so unworthy; so much unlike must be of mortal frame, that this
God, and so passionate and revenge- dominion should be given him? Why
ful; is so prone to abuse his domi- should any one of a race so feeble, so
nie,; that it may well be asked why ignorant, so imperfect, be exalted to
God has given it to him?    Who such honour?'    We may ask the
would suppose that God would give question here, and it may be asked




. D 64.]


CHAPTER II.


7 Thou madest him' a little.ower than the angels; thou
1 a little while inferior to.
in heaven with pertinency and with
power, 'Why was man so honoured
as to be united to the Godhead?
Why did the Deity appear in the
human form? What was there in
man that should entitle him to this
honour of being united to the Divinity,
and of being thus exalted above the
angels?'    The wonder is not yet
solved; and we may well suppose
that the angelic ranks look with
amazement-but without envy-on
the fact that man, by his union with
the Deity in the person of the Lord
Jesus, has been raised above them in
rank and in glory. ~ Or the son of
man. This phrase means the same
as man, and is used merely to give
variety to the mode of expression.
Such a change or variety in words
and phrases, when the same thing is
intended, occurs constantly in Hebrew poetry. The name 'son of man'
is often given to Christ to denote his
intimate connexion with our race,
and tie interest which he felt in us,
and is the common term which the
Saviour uses when speaking of himself. Here it means man, and may
be applied to human nature everywhere-and therefore to human nature in the person of the Messiah.
11 That thou visitest him. That thou
shouldst regard him, or treat him
with so much honour. Why is he
the object of so much interest to the
divine mind?
7. Thou madest him a little lozoer
than the angels. Marg. A little while
inferior to. The Greek may here
mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to
inferiority of rank. Such is its obvious sense in Ps. viii., from which
this is quoted. The meaning is, that
God had made man but little inferior
to the angels in rank. He was inferior, but still God had exalted him
almost to their rank. Feeble and


crownedst him with glory and
honour, and didst set him over
the works of thy hands:
weak, and dying as he was, God had
exalted him, and had given him a
dominion and a rank almost like that
of the angels. The wonder of the
Psalmist is, that God had given to
human nature so much honour-a
wonder that is not at all diminished
when we think of the honour dond to
man by his connexion with the divine
nature in the person of the Lord Jesus. If in contemplating the race as
it appears; if when we look at the
dominion of man over the lower
world, we are amazed that God has
bestowed so much honour on our nature, how much more should we wonder that he has honoured man by his
connexion with the divinity. Paul
applies this to the Lord Jesus. His
object is to show that he is superiol
to the angels. In doing this he shows
that lie had a nature given him in itself but little inferior to the angels,
and then that that had been exalted
to a rank and dominion far above
theirs. That such honour should be
put on man is what is fitted to excite
amazement, and well may one continue to ask why it has been done?
When we survey the heavens, and
contemplate their glories, and think
of the exalted rank of other beings,
we may well inquire why has such
honour been conferred on man?
~ Thou crownedst him with glory and
honour. That is, with exalted honour.
Glory and honour here are nearly
synonymous. The meaning is, that
elevated honour had been conferred
on human nature. A most exalted
and extended dominion had been
given to man, which showed that God
had greatly honoured him.  This
appeared eminently in the person of
the Lord Jesus, " he exalted Man,"
to whom this dominion was given in
the widest extent. T And didst set
him over, &c. Man has been placed
over the other works of God (1) by
the original appointment (Gen i. 26) 




HEBREWS.


[A. D. 64


8 Thou hast put all things
in subjection under his feet.
For in that he put all in subjection under him, he left nothing
a 1 Co. 15.24.
(2) man at large-though fallen, sinful, feeble, dying; (3) man, eminently
in tho person of the Lord Jesus, in
whom human nature has received its
chief exaltation. This is what is
particularly in the eye of the apostle
-and the language of the Psalm will
accurately express this exaltation.
8. Thou hast put all things in subjection, &c. Ps. viii. 6. That is, all
things are put under the control of
man, or thou hast given him dominion over all things. I For in that
he put all in subjection. The meaning of this is, that 'the fair interpre.
tation of the passage in the Psalm is,
that the dominion of man, or of human nature over the earth, was to be
absolute and total. Nothing was to
be excepted. But this is not now the
fact in regard to man in general, and
can be true only of human nature in
the person of the Lord Jesus. There
the dominion is absolute and universal.' The point of tile argument of
the apostle may be this. 'It was the
original appointment (Gen. i. 26) that
man should have dominion over this
lower world, and be its absolute lord
and sovereigcn. Had he continued in
innocence, this dominion would have
been entire and perpetual. But he
fell, and we do not now see him exerting this dominion. What is said
of the dominion of man can be true
only of human nature in the person
cf the Lord Jesus, and there it is
completely fulfilled.' ST But now we
see not yet all things put under him.
That is, 'It is not now true that all
things are subject to the control of
man. There is indeed a general dominion over the works of God, and
over the inferior creation. But the
control is not universal. A large
part of the animal creation rebels,
and is brought into subjection only
with difficulty. The elements are


that is not put under him.
Buta now we see not yet all
things put under him.
9 But we see Jesus, whob
b Ph.2.8, 9.


not entirely under his control; the
tempest and the ocean rage; the
pestilence conveys death through
city and hamlet; the dominion of
man is a broken dominion. His
government is an imperfect government. The world is not yet put
wholly under his dominion, but
enough has been done to constitute
a pledge that it will yet be done. It
will be fully accomplished only in
him who sustains our nature, and to
whom dominion is given over the
worlds.'
9. But we see Jesus. ' We do not
see that man elsewhere has the ex
tended dominion of which the Psalm
ist speaks. But we see the fulfilment
of it in Jesus, who was crowned with
glory and honour, and who has re,
ceived a dominion that is superior to
that of the angels.' The point of this
is, not that he suffered, and not that
lie tasted death for every man; but
that on account of this, or as a re
ward for thus sufitring, he was
crowned with glory and honour, and
that lie thus fulfilled all that David
(Ps. viii.) had said of the dignity and
honour of man. The object of the
apostle is, to show that he was exalted, and in order to this he shows
why it was-to wit, because he had
sufferca death to redeem man. Comp
Phil. ii. 8, 9. T Who was made a
little lower than the angels. That is,
as a man, or when on earth. His
assumed rank was inferior to that of
the angels. He took upon himself
not the nature of angels (ver. 16), but
the nature of man. The apostle is
probably here answering some im
plied objections to the rank which it
was claimed that the Lord Jesus had,
or which might be urged to the views
which he was defending. Those ob.
jections were mainly two.  First,
that Jesus was a man; and secondly




A. 1). 64.]


CHAPTER II.


6e


was made a little lower than
the angels,' for the suffering
of death, crowned     with glory
i or, by.     a Ac. 2. 33.
that he suffered and died. If that
was the fact, it was natural to ask
hozt he could be superior to the angels? How could he have had the
rank which was claimed for him?
This he answers by showing first,
that his condition as a man was voluntarily assumed —'he was made
lower than the angels;' and secondly,
by showing that as a consequence of
his sufferings and death, he was immediately crowned with glory and
honour. This state of humiliation
became him in tile great work which
he had undertaken, and he was immediately exalted to universal domillion, and as Mediator was raised to
i; rank far above the angels. ~ For
the sufering of death. Marg. By.
Flhc meaning of the preposition here
rendered 'for' (ail, here governing
the accusative) is, 'on account of;'
that is, Jesus on account of the sufferings of death, or in virtue of that,
was crowned with glory and honour.
His crowning was the result of his
condescension and sufferings. See
Notes Phil. ii. 8, 9. It does not here
mean, as our translation would seem
to imply, that he was made a little
lower than the angels in order to suffer death, but that as a reward for
having suffered death he was raised
up to the right hand of God. ~ Crowned with glory and honour. That is,
at the right hand of God. He was
raised up to heaven. Acts ii. 33;
Mark xvi. 19. The meaning is, that
he was crowned with the highest honour on account of his sufferings.
Comp. Phil. ii. 8,9 Hcb. xii. 2; v. 7-9;
Ephi.20-23. I~ Thathe. Orrather,
'since 3e by the grace of God tasted
death for every man.' The sense is,
that after he had thus tasted death,
and as a consequence of it, he was
thus exalted. The word here rendered
" that" —anisr-mneans usually and
properly that, so tnat, in order that, to
6


and honour; that heb by the
grace of God should taste death
for every man.
b Jno. 3. 16.


the end that, &c. But it may also
mean when, after that, after. See Notes
on Acts iii. 19. This is the interpre.
tation which is given by Prof. Stuart
(in loc.), and this interpretation seems
to be demanded by the connexion.
The general interpretation of the pas
sage has been different. According
to that, the sense is, ' We see Jesus,
for the suffering of death, crowned
with glory and honour, so as that, by
the grace of God, he might taste of
death for every man.' See Robinson's
Lex. on the word oiras, and Doddridge
on the place. But it is natural to ask
when Jesus was thus crowned with
glory and honour? It was not before
the crucifixion-for he was then poor
and despised. The connexion seems
to require us to understand this of
the glory to which he was exalted in
heaven, and this was after his death,
and could not be in order that he
might taste of death. I am disposed,
therefore, to regard this as teaching
that the Lord Jesus was exalted to
heaven in virtue of the atonement
which he had made, and this accords
with Phil. ii. 8, 9, and Heb. xii. 2. It
accords both with the fact in the case,
and with the design of the apostle in
the argument before us. ~ By the
grace of God. By the favour of God,
or by his benevolent purpose towards
men. It was not by any claim which
man had, but was by his special favour. ~ Should taste death. Should
die; or should experience death. See
Matt. xvi. 28. Death seems to be
represented as something bitter and
unpalatable - something unpleasant
-as an object may be to the taste.
Or the languag3 may be taken from
a cup-since to experience calamity
and sorrow is often represented as
drinking a cup of woes. Ps. xi. 6;
lxxiii. 10; lxxv. 8; Isa. li. 17; Matt
xx. 22; xxvi. 39. ~ For every fnan.
For all-v-xip ravrac-for each and all




HEBREWS.


[A. D. 64.


- wnetner Jew or Gentile, bond or Washington. But how much more
free, high or low, elect or non-elect. has that nature been honoured in the
How could words affirm more clearly person of the Lord Jesus! (1.) What
that the atonement made by the Lord an honour tD us it was that he should
Jesus was unlimited in its nature and take our nature into intimate union
design? How can we express that with himself-passing by the angelic
idea in more clear or intelligible lan- hosts, and becoming a man! (2.)
guage? That this refers to the atone- What an honour it was that human
ment is evident-for it says that he nature there was so pure and holy;
'tasted death' for thcm. The friends that man-everywhere else so degraof the doctrine of general atonement dcd and vile-could be seen to be nodo not desire any other than Scripture ble, and pure, and godlike! (3.) What
language in which to express their an honour it was that the divinity
belief. It expresses it exactly-with- should speak to men in connexion
out any need of modification or ex- with human nature, and perform such
planation. The advocates of the doc- wonderful works-that the pure prctrine of limited atonement cannot cepts of religion should come forth
thus use Scripture language to ex- from human lips-the great doctrines
press their belief. They cannot in- of eternal life be uttered by a man,
corporate it with their creeds that tihe and that froin human hands should
Lord Jesus 'tasted death FOR EVERY go forth power to lihecal the sick and.;AN.' They are compelled to modi- to raise the dead! (4.) What an ho-.- it, to limit it, to explain it, in or- nour to man it was that the atone-.: to prevent error and misconcep- ment for sin should be made in his:aon. But that system cannot be true own nature, and that the universe
which requires men to shape and should be attracted to that scene
nodify the plain language of the Bi- where one in our form, and with
ble in order to keep men from error! flesh and blood like our own, should
Comp. Notes on II. Cor. v. 14, where perform that great work. (5.) What
this point is considered at length. an  honour it is to man that his
Learn hence (vs. 6-9), from the in- own nature is exalted far above all
carnation of the Son of God, and his heavens!  That one in our form
exaltation to heaven, what an honour sits on the throne of the universe!
has been conferred on human nature. That adoring angels fall prostrate
When we look on the weakness and before him!     That to him is inlinfulncss of our race, we may well trusted all power in heaven and on
tsk, what is man that God should earth! (6.) Whmat an honour to man
honour him or regard him?   Ile is that one in his nature should be
the creature of a day. He is feeble appointed to judge the worlds! That
and dying. lie is lost and degraded. one in our own form, and with a na'Compared with the universe at large, ture like ours, shall sit on the throne
he is a speck, an atom. I-ce has done of judgment and pronounce the final
nothing to deserve the divine favour doom on angels and men! That as.
or notice, and when we look at the sembled millions shall be constrained
race at large we can do it only with to bow before him, and receive their
sentiments of the deepest humiliation eternal doom from his hands! That
and mortification. But when we look prince and potentate-the illustrious
at human nature in the person of the dead of all past times, and the mighty
Lord Jesus, we see it honoured there men who are yet to live, shall all ap
lo a degree that is commensurate pear before him, and all receive from
with all our lesires, and that fills us him there the sentence of their final
with wonder. We feel that it is an destiny! I see, therefore, the most
honour to human nature-that it has honour done to my nature as a man.
done much to elevate man-when we not in the deeds of proud conquerors*
1ok on such a man as Howard or not in the lives of sages and philan




. D. 64.]


CHAPTER II


63


10 For it became a him, for b
a Lu. 24. 26. 46
thropists; not in those who have carried their investigations farthest into
the obscurities of matter and of mind;
not in the splendid orators, poets, and
historians of other times, or that now
live-much as I may admire them,
or feel it an honour to belong to a
race which has produced such illustrious men-but in the fact that the
Son of God has chosen a body like
my own in which to dwell; in the
inexpressible loveliness evinced in his
pure morals, his benevolence, his
blameless life; in the great deeds that
lie performed on earth; in the fact
that it was this form that was chosen
in which to make atonement for sin;
in the honours tlat now cluster around
him in heaven, and the glories that
shall attend him when he shall come
to judge the world.
"Princes to his imperial name
Bend their bright sceptres down;
Dominions, thrones, and powers rejoice,
To see him wear the crown.
"Archangels sound his lofty praise
Through every heavenly street;
And lay their highest honours down,
Submissive at his feet.
" Those soft, those blessed feet of his,
That once rude iron toreIigh on a throne of light they stand,
And all the saints adore.
"His head, the dear, majestic head,
That cruel thorns did woundSee-what immortal glories shine,
And circle it around!
"This is the Man, th' exalted Man,
Whom we, unseen, adore;
But when our eyes behold his face,
Our hearts shall love him more."
10. For it became him. There was
a fitness or propriety in it; it was
such an arrangement as became God
to make, in redeeming many, that the
great agent by whom it was accomplished, should be made complete in
al respects by sufferings. The apos.
tle evidently means by this to meet
an objection that might be offered by
a Jew to the doctrine which he had
been stating — an objection drawn
from the fact that Telss wvas a man


whom are a# things, and by
b Ro. 11. 36.
of sorrows, and that his life was a life
of affliction. This he meets by stat
ing that there was a fitness and pro
priety in that fact. There was a rea.
son for it-a reason drawn from the
plan and character of God. It was
fit, in the nature of the case, that he
should be qualified to be a complete
or perfect Saviour-a Saviour just
adapted to the purpose undertaken,
by sufferings. Tle reasons of this
fitness, tile apostle does not state.
The amount of it probably was, that
it became him as a Being of infinite
benevolence; as one who wished to
provide a perfect system of redemption, to subject his Son to such sufferings as should completely qualify him
to be a Saviour for all men. This
subjection to his humble condition,
and to his many woes, made him
such a Saviour as man needed, and
qualified him fully for his work.
There was a propriety that he who
should redeem the suffering and the
lost should partake of their nature;
identify himself with them; and
share their woes, and the consequences of their sins. ~ For whom
are all things. With respect to whose
glory the whole universe was made;
and with respect to whom the whole
arrangement for salvation has been
formed. Tllc phrase is synonymous
with 'the Supreme Ruler;' and the
idea is, that it became the Sovereign of
the universe to provide aperfect scheme
of salvation-even though it involved
the humiliation and death of his own
Son. TT And by whom are all things.
By whose agency everything is made.
As it was by his agency, therefore,
that the plan of salvation was entered
into, there was a fitness that it should
be perfect. It was not the work of
fate or chance, and there was a pro.
priety that the whole plan should
bear the mark of the infinite wisdom
of its Author. ~ In bringing many
sons unto glory. To heaven. This
was the plan-it was to biing. many
to heaven who should be regarded




HEBREWS.


[A. D. 64


whom are all thigs, in bringing many sons unto glory, to
make the captain' of their sal

vation b perfect through        suffer.
ings.
a Is. 55. 4.     b Lu. 13. 32.


and treated as his sons. It was not
a plan to save a few-but to save
many. Learn, hence, (1) that the plan
was full of benevolence. (2.) No representation of the gospel should ever
be made which will leave the impression that a few only, or a small
part of the whole race, will be saved.
There is no such representation in
the Bible, and it should not be made.
God intends, taking the whole race
together, to save a large part of the
human family. Few in ages that are
past, it is true, may have been saved;
few now arc his friends and are travelling to heaven; but there are to be
brighter days on earth. The period
is to arrive when the gospel shall
spread over all lands, and during
that long period of the millennium,
innumerable millions will be brought
under its saving power, and be admitted to heaven. All exhibitions of
the gospel are wrong which represent
it as narrow in its design; narrow in
its offer; and narrow in its result.
~ To make the captain of their salvation. The Lord Jesus, who is represented as the leader or commander
of the army of the redeemed- " the
sacramental host of God's elect."
The word ' captain' we apply now to
an inferior officer-the commander
of a 'company' of soldiers.  The
Greek word — dpXyos-is a more
general term, and denotes, properly,
the author or source of anything;
then a leader, chief, prince. In Acts
iii. 15, it is rendered prince - " and
killed the prince of life." So in Acts
v. 31. " Him hath God exalted to be
a prince and a Saviour." In Heb.
xii. 2, it is rendered author. " Jesus,
the author and finisher of our faith."
Comp. Notes on that place. ~ Perfect through sufferings. Complete by
means of sufferings; that is, to render him wholly qualified for his work,
so that he should be a Saviour just
adapted to redeem man. This does


not mean that he vias sinful before
and was made holy by his sufferings;
nor that he was not in all respects a
perfect man before; -but it means,
that by his sufferings he was made
whollyfitted to be a Saviour of men;
and that, therefore, the fact of his
being a suffering man was no evi
dence, as a Jew might have urged,
that he was not the Son of God.
There was a completeness, a filling
up, of all which was necessary to his
character as a Saviour, by the suffer
ings which he endured.   We aro
made morally better by afflictions, if
we receive them in a right mannerfor we are sinful, and need to be purified in the furnace of affliction;
Christ was not made better, for he
was before perfectly holy, but lie was
completely endowed for the work
which lie came to do, by his sorrows.
Nor does this mean here precisely
that he was exalted to heaven as a
reward for his sufferings, or that he
was raised up to glory as a consequence of them-which was true in
itself-but that lie was rendered complete, or fully qualified to be a Saviour by his sorrows. He was rendered thus complete, (1) because his
suffering in all the forms that flesh is
liable to, made him an example to all
his people who shall pass through trials. They have before them a perfect
model to show them how to bear afflictions. Had this not occurred, he could
not have been regardecLas a complete
or perfect Saviour-that is, such a Sa.
viour as we need. (2.) He is, able to
sympathize with them, and to succour them in their temptations. Ver.
18. (3.) By his sufferings an atone.
ment was made for sin. He would
have been an imperfect Saviour-if
the name Saviour could have been
given to him at all-if he had not
died to make an atonement for trans.
gression. To render him complete an
a Saviour, it was necessary that ho




A. D. 64.]


C( HAPTER 11.


11 For both he that sanctifieth and they who are sanctified
are all a of one: for which cause


should suffer and die; and when he
hung on the cross in the agonies of
death, he could appropriately say, ' it
is finished. The work is complete.
All has been done that could be required to be done; and man may
now have the assurance that lie has
a perfect Saviour-perfect not only
in moral character, but perfect in his
work, and in his adaptedless to the
condition of men.' Comp. ch. v. 8, 9.
Note on Luke xiii. 32.
11. For both he that sanctifieth.
This refers, evidently, to the Lord
Jesus. The object is to show that
there was such a union between him
and those for whom lie died, as to
make it necessary that he should partake of the same nature, or that he
should be a suffering man. Ver. 14.
He undertook to redeem and sanctify
them.   He called them   brethren.
lie identified  them  with himself.
There was, in the great work of redemption, a oneness between him and
them, and hence it was necessary
that lie should assume their natureand the fact, therefore, that he appeared as a suffering man, does not
at all militate with the doctrine that
he had a more exalted nature, and
was even above the angels. Prof.
Stuart endeavours to prove that the
word sanctify here is used in the
sense of, to make expiation or atonement, and that the meaning is, "he
who maketh expiation, and they for
whom expiation is made." Bloomfield gives the same sense to the
word, as also does Rosenmiiller.
That the word nay have such a signification it would be presumptuous
in any one to doubt, after the view
which such men have taken of it;
but it may be doubted whether this
idea is necessary here. The word
sanctify is a general term, meaning
to make holy or pure; to consecrate,
set apart, devote to God; to regard
as holy, or to hallow. Applied to the
fi*


he is nr  ashamed to call them
brethren
a Jio. 17. 21.
Saviour here, it may be used in this
general sense-that he consecrated
or devoted himself to God-as emi.
nently the consecrated or holy onethe Messiah (comp. Note on John
xvii 19): applied to his people, it
may mean that they in like manner
were the consecrated, the holy, the
pure, on cartl. There is a richness
and fullness in the word when so understood, which there is not when it
is limited to the idea of expiation;
and it seems to me that it is to be taken
in its richest and fullest sense, and
that the meaning is, 'the great consecrated Messiah-the Holy One of
God-and his consecrated and holy
followers, are all of one.' ~ All of
one. Of one family; spirit; Father;
nature. Either of these significations
will suit the connexion, and some
such idea must be understood. The
meaning is, that they were united, or
partook of something in common, so
as to constitute a oneness, or a bro
therhood; and that since this was
the case, there was a propriety in his
taking their nature.  It does not
mean that they were originally of
one nature or family; but that it was
understood in the writings of the prophets that the Messiah should partake
of the nature of his people, and that.
therefore, though he was more exalted
than the angels, there was a propriety
that he should appear in the human
form. Comp. John xvii. 21. 1T Foi
which cause. That is, because he is
thus united with them, or has un
dertaken their redemption. ~ He if
not ashamed. As it might be sup
posed that one so exalted and pure
would be. It might have been anti.
cipated that the Son of God would
refuse to give the name brethren t(
those who were so humble, and;
sunken and degraded as those whom
he came to redeem. But he is willing
to be ranked with them, and to be
regarded as one of their famil.




HEBREWS.


[A. D. 64.


12 Saying a I will declare thy
name unto my brethren; in the
a Ps. 22. 22.
S To call them  brethren.  To acknowledge himself as of the same
family, and to speak of them as his
brothers. That is, he is so represented
as speaking of them in the prophecies
respecting the Messiah-for this interpretation the argument of the
apostle demands. It was material
for him to show that he was so represented in the Old Testament.
This he does in the following verses.
12. Saying. This passage is found
in Ps. xxii. 22. The whole of that
Psalm has been commonly referred
to the Messiah; and in regard to
such a reference there is less dificulty than attends most of the other
portions of the Old Testament that
are usually supposed to relate to him.
The following verses of the Psalm
are applied to him, or to transactions
connected with him, in the New
Testament, vs. 1. 8. 18; and the
whole Psalm is so strikingly descriptive of his condition and sufferings,
that there can be no reasonable doubt
that it had an original reference to
him. There is much in the Psalm
that cannot be well applied to David;
there is nothing which cannot be applied to the Messiah; and the proof
seems to be clear that Paul quoted
this passage in accordance with the
original sense of the Psalm. The
point of the quotation here is not that
he would 'declare the name' of God
-but that he gave the name brethren
to those whom he addressed. ~ I will
declare thy name. I will make thee
known. The word 'name' is used,
is it often is, to denote God himself.
rhe meaning is, that it would be a
part of the Messiah's work to make
known to his disciples tile character
tnd perfections of God-or to make.hem acquainted with God. He performed this. In his parting prayer
John xvii. 6), he says, "I have
manifested thy name unto the men
whom thou gavest me out of the
world."  And again, ver. 2 3, "And


midst of the church will I sing
praise unto thee.
I have declared unto them thy name,
and will declare it."  ~ Unto my
brethren. The point of the quotation is in this. He spoke of them
as brethren.  Paul is showing that
he was not ashamed to call them
such. As he was reasoning with
those who had been Jews, and as
it was necessary as a part of his
argument to show that what he maintained respecting the Messiah was
found in the Old Testament, he makes
his appeal to that, and shows that the
Redeemer is represented as addressing his people as brethren. It would
have been easy to appeal to facts,
and to have shown that the Redeemer used that term familiarly
in addressing his disciples, (comp
Matt. xii. 48, 49; xxv. 40; xxviii. 10;
Luke viii. 21; John xx. 17), but that
would not have been pertinent to his
object. It is full proof to us, how
ever, that the prediction in the Psalm
was literally fulfilled. ~ In the midst
of the church. That is, in the as
sembly of my brcthren. The point
of the proof urged by the apostle
lies in the first part of the quota
tion. This latter part seems to have
been adduced because it might assist their memory to have the whole
verse quoted; or because it contained
an interesting truth respecting the
Redeemer-though not precisely a
proof of what he was urging; oi
because it implied substantially the
same truth as the former member.
It shows that lie was united with his
church; that he was one of them;
and that lie mingled with them as
among brethren.   ~ Will I sing
praise. That the Redeemer united
with his disciples in singing praise,
we may suppose to have been in the
highest degree probable - though, I
believe, but a single case is mentioned
— that at the close of the Supper
which he instituted to commemorate
his death. Matt. xxvi. 30. This,
therefore, proves what the aDostle in




4. D. 64.]


CHAPTER II


67


13 And aga'n, & I will put my
trust in him.  And again, b Bea Ps. 18.2.     b Is. 8. 18.
tended-that tlh Messiah was among
them as his brethren-that he spoke
to them   as such —and    mingled
in their devotions as one of their
number.
13. And again. That is, it is said
in another place, or language is used
of the MeIcssiah in another place, indicating the confidence which he put in
God, and showing that lie partook of
the feelings of the children of God,
and regarded himself as one of them.
~ I will put my trust in him. I will
confide in God; implying (1) a sense
of dependence on God; and (2) confidence in him. It is with reference
to the former idea that the apostle
seems to use it here-as denoting a
condition where there was felt to be
need of divine aid.  His object is
to show that he tool part with his
people, and regarded them as brethren
-and the purpose of this quotation
seems to be to show that he was in
such a situation as to make an expression of dependence proper. Ile
was one wih his people, and shared
their dependence and their pietyusing language which showed that
lie was identified with them, and
could mingle with the tenderest sympathy in all their feelings. It is not
certain from what place this passage
is quoted. In Psalm xviii. 3, and the
corresponding passage in II. Sam.
xxii. 3, the Hebrew is i3-nDn. -' I
will trust in him;' but this Psalm has
never been regarded as having any
reference to the Messiah, even by the
Jews, and it is difficult to see how it
could be considered as having any
relation to him. Most critics, therefore, as Rosenmiiller, Calvin, Koppe,
Bloomficld, Stuart, &c., regard the
passage as taken from Isa. viii. 17.
The reasons for this are (1) that the
words are the same in the Septuagint
as in the epistle to the IIebrecws; (2)
t e apostle quotes the next verse imediatelv as applicable to the Mcs


hold I and the children which,
God hath given me.
c Jno. 17. 6-12.
siah; (3) no other place occurs where
the same expression is found. The
Hebrew in Isa. viii. 17, is ji-n. 'p.
-' I will wait for him,' or I will trust
in him-rendered by the Septuagint
7reT7roT  S  Eaoat (lr' abrw5 - the same
phrase precisely as is used by Pauland there can be no doubt that he
meant to quote it here. The sense
in Isaiah is, that he had closed his
message to the people; he had been
directed to seal up the testimony; he
had exhorted the nation to repent, but
he had done it in vain;-and he had
now nothing to do but to put his trust
in the Lord, and commit the whole
cause to him. His only hope was in
God; and he calmly and confidently
committed his cause to him. Paul evidently designs to refer this to the Mes
sial; and the sense as applied to him is,
' The Messiah in using this language
expresses himself as a man. It is men
who exercise dependence on God; and
by the use of this language he speaks
as one who had the nature of man,
and who expressed the feelings of the
pious, and showed that he was one
of them, and that he regarded them
as brethren.' There is not much difficulty in the argument of the pas.
sage; for it is seen that in such lan.
guage lie must speak as a man, or as
one having human nature; but the
main difficulty is on the question how
this and the verse following can be
applied to the Messiah? In the prophecy, they seem to refer solely to
Isaiah, and to be expressive of his
feelings alone-the feelings of a man
who saw little encouragement in his
work, and who having done all that
he could do, at last put his sole trust
in God. In regard to this difficult,
and yet unsettled question, the reader
may consult my Introduction to Isa
iah, ~ 7. The following remarks may
serve in part to remove the difficulty
(1.) The passage in Isaiah (viii. 17
18), occurs in the midst of a number




HEBREWS.


[A.D. 64


of predictions relating to the Messiah
-preceded and followed by passages
alat had an ultimate reference undoubtedly to him. Secc Isa. vii. 14;
viii. 8; ix. 1-7, and Notes on those
passages. (2.) The language, if used
of Isaiah, would as accurately and
fitly express the feelings and the
condition of the Redeemer.  There
was such a remarkable similarity in
the circumstances that the same
language would express the condition of both. Both had delivered a solemn message to men; both had come
to exhort them to turn to God, and to
put their trust in him-and both with
the same result. The nation had disregarded them alike, and now their
only hope was to confide in God, and
the language here used would express
the feelings of both-' I will trust in
God. I will put confidence in him,
and look to him.' (3.) There can be
little doubt that in the time of Paul
this passage was regarded by the
Jews as applicable to the Messiah.
This is evident, because (a) Paul
would not have so quoted it as a proof
text unless it would be admitted to
have such a reference by those to
whom he wrote; and (b) because in
Rom. ix. 32, 33, it is evident that the
passage in Isa. viii. 14, is regarded
as having reference to the Messiah,
and as being so admitted by the Jews.
It is true that this may be considered
merely as an argument ad hominem
-or an argument from what was
admitted by those with whom he was
reasoning, without vouching for the
precise accuracy of the manner in
which the passage was applied-but
that method of argument is admitted
elsewhere, and why should we not
expect to find the sacred writers reasoning as other men do, and especially
as was common in their own times?
The apostle is showing them that according to their own Scriptures, and
in accordance with principles which
they themselves admitted, it was nctessary that the Messiah should be a
man and a sufferer; that he should
be identified with his people, and be
able to use language which would ex


press that condition. In doing this,
it is not remarkable that he should
apply to him language which they
admitted to belong to him, and which
would accurately describe his condi
tion. (4.) It is not neccessary to sup
pose that the passage in Isaiah had
an original and primary reference to
the Messiah. It is evident from the
whole passage that it had not. There
was a primary reference to Isaiah
himself, and to his children as being
emblems of certain truths. But still,
there was a strong resemblance, in
certain respects, between his feelings
and condition and those of the Messiah.
There was such a resemblance that
the one would not unaptly symboliso
the other. There was such a resem.
blance that the mind-probably of the
prophet himself, and of the peoplewould look forward to the more remote
but similar event-the coming and
the circumstances of the Messiah.
So strong was this rcsemblance, and
so much did the expressions of the
prophet here accord with his declarations elsewhere pertaining to the Messiah, that in the course of time they
came to be regarded as relating to
him in a very important sense, and as
destined to have their complete fulfilment when he should come. As
such they seem to have been used in
the time of Paul; and no one can
PROVE that the application was impro.
per. Who can demonstrate that God
(lid not intend that those transactions
referred to by Isaiah should be designed as symbols of what would
occur in the time of the Redeemer?
Tlcy were certainly symbolical actions-for they are expressly so said
to have been by Isaiah himself (Isa.
viii. 18), and none can demonstrate
that they might not have had an ulti.
mate reference to the Redeemer,
~T And again. In another verse, or in
another dcclation; to wit, Isa. vii. 18
~ Behold land the children which Goa
hath given me. This is only a part of
the passage in Isaiah, and seems t.
have been partially quoted because the
point of the quotation consisted in the
fact that he sustained to them some




A. 1). 64.]


CHAPTER 11.


14 Forasmuch then as the children are partakers of flesh


what of the relation of a parent tcwards
his children-as having the same nature, and being identified with them in
interest and feeling. As it is used by
Isaiah, it means that he and his children were ' for signs and emblems' to
the people of his time-to communicate and confirm the will of God, and
to be pledges of the divine favour and
protection. Sec Notes on the passage
in Isaiah. As applied to the Messiah,
it means that he sustained to his
people a relation so intimate that they
could be addressed and regarded as
his children. They were of one family; one nature. Ite became one
of them, and had in them all the interest which a father has in his sons.
He had, therefore, a nature like
ours; and though he was exalted
above tile angels, yet his relation to
man was like the most tender and
intimate eartidy connexions, showing
that he took part in the same nature
with them. The point is, that lie was
a man; that since those who were to
be redeemed partook of flesh and
blood, he also took part of the same
(ver. 14), and thus identified himself
with them.
14. Forasmuch then.  Since; or
because. ~ As the children. Those
who were to become the adopted
children of God; or who were to sustain that relation to him. I Are partakers of flesh and blood. Have a
human and not an angelic nature.
Since they are men, he became a man.
There was a fitness or propriety that
he should partake of their nature.
See Notes I. Cor. xv. 50; Matt. xvi.
17. I He also himself, &c. He also
became a man, or partook of the same
nature with them.   See Notes on
John i. 14. ~r That through death.
By dying. It is implied here (1) that
the work which he undertook of
destroying him that had the power
of death, was to be accomplished by
his own dying; and (2) that in order
to this, it was necessary that he should
3e a mpn. An angel does not die,
and therefore lie did not take on him


the nature of angels; and the Son of
God in his divine nature could not
die, and therefore hz assumed a form
in which he could die-that of a man.
In that nature the Son of God could
taste of death; and thus he could de.
stroy him that had the power of
death. ~ He might destroy. That
he might subdue, or that he might
overcome him, and destroy his dominion. The word destroy here is not
used in the sense of closing life, or of
killing, but in the sense of bringing
into subjection, or crushing his power.
This is the work which the Lord Je
sus came to perform-to destroy the
kingdom of Satan in the world, and
to set up another kingdom in its
place. This was understood by Satan
to be his object. See Notes on Matt
viii. 29; Mark i. 24. I That had the
power of death. I understand this as
meaning that the devil was the cause
of death in this world. He was the
means of its introduction, and of its
long and melancholy reign.  This
does not affirm anything of his power
of inflicting death in particular in.
stances-whatever may be true on
that point-but that death was a part
of his dominion; that he introduced
it; that he seduced man from God,
and led on the train of woes which
result in death. He also made it ter.
riblc. Instead of being regarded as
falling asleep, or being looked on 
without alarm, it becomes under him
the means of terror and distress.
What power Satan may have in in —
flicting death in particular instances
no one can tell. The Jewish Rabbins speak much of Sammael, "the
angel of death" —nl1..XD —who
they supposed had the control of life, -
and was the great messenger employed in closing it. The Scriptures,.
it is believed, are silent on that point.
But that Satan was the means of in.
troducing 'death into the world, and
all our wo,' no one can doubt; and
over the whole subject, therefore, he 
may be said to have had power  To




HEBREWS.


[A. D. b0,


and blood, hea also himself
likewise took part of the same;
that through death    he might
a Jno 1. 14.
destroy that dominion; to rescue
manl; to restore him to life; to place
him in a world where death is unknown; to introduce a state of things
where not another one would ever die,
was the great purpose for which the
Redeemer came. What a rioble object! What enterprise in the universe has been so grand and noble as
this! Surely an undertaking that
contemplates the annihilation of
DEATHI; that designs to bring this
dark dominion to an end, is full of
benevolence, and commends itself to
every man as worthy of his profound
attention and gratitude. What woes
are caused by death in this world!
They are seen everywhere. The
earth is "arched with graves." In
almost every dwelling death has been
doing his work of misery. The palace cannot exclude him; and he
comes unbidden into the cottage.
He finds his way to the dwelling of
ice in which the Esquimaux and the
Greenlander live; to the tent of the
Bedouin Arab, and the wandering
Tartar; to the wigwam of the Indian,
and to the harem of the Turk; to
the splendid mansion of the rich,
as well as to the abode of the poor.
That reign of death has now extended
near six thousand years, and will
travel on to fiture times-meeting
each generation, and consigning the
young, the vigorous, the lovely, and
the pure, to dust. Shall that gloomy
reign continue for ever? Is there
no way to arrest it? Is there no
place where death can be excluded?
Yes: heaven-and the object of the
Redeemer is to bring us there.
15. And deliver them. Not all of
them infact, though the way is open
for all. This deliverance relates (1.)
to the dread of death. He came to
free them from that. (2.) From death
itself-that is, ultimately to bring
hem to a world where death shall be


destroy him that had the power
of death, that is, the devil;
15 And deliver them   who
b 1 C. 15. 54.


unknown. The dread of death mrsy
be removed by the work of Christ,
and they wlo had been subject to
consta.: alarms on account of it may
be brought to look on it with calmness and peace; and ultimately they
will be brought to a world where
it will be wholly unknown. The
dread of death is taken away, or they
are delivered from that, because (a)
the cause of that dread-to wit, sin,
is removed. Notes I. Cor. xv. 54, 55.
(b) Because they are enabled to look
to the world beyond with triumphant
joy. Dcatl conducts them to heaven. A Christian has nothing to fear
in death; nothing beyond the grave,
In no part of the universe has he any
thing to dread, for God is his friend,
and he will be his Protector every.
where. On the dying bed; in the
grave; on the way up to the judgment; at the solemn tribunal; and
in the eternal world, he is under the.
eye and the protection of his Saviour
-and of what should he be afraid?
~ Who through fear of death. From
the dread of dying-that is, whenever
they think of it, and they think of it
so often as to make them slaves of'
that fear. This obviously means the
natural dread of dying, and not par.
ticularly the fear of punishment beyond. It is that indeed which often
gives its principal terror to the dread
of death, but still the apostle refers
here evidently to natural death-as
an object which men fear. All men
have, by nature, this dread of dyingand perhaps some of t e inferior creation have it also. It is certain that
it exists in the heart of every man,
and that God has implanted it there
for some wise purpose. There is the
dread (1.) of the dying pang, or pain.
(2.) Of the darkness and gloom of
mind that attends it. (3.) Of the un
known world beyond-thle " evil that
we know not of." (4.) Of thl chilli




A. D. 64.J


CHAPTER II.


71


through a fear of death were all their life time subject to bond.
a Lu. 1. 74.         age.


ness, and loneliness, and darkness of
the grave. (5.) Of the solemn trial
at the bar of God. (6.) Of the condemnation which awaits the guiltythe apprehension of future wo. There
is no other evil that we fear so much
as we do DEATI-and there is nothing
more clear than that God intended
that we should have a dread of dying.
The REASONS why he designed this
are equally clear. (1.) One may have
been to lead men to prepare for itwhich otherwise they would neglect.
(2.) Another, to deter them from committing self-murder-where nothing
else would deter them. Facts have
shown that it was necessary that
there should be some strong principle
in the human bosom to prevent this
crime-and even the dread of death
does not always do it. So sick do
men become of the life that God gave
them; so weary of the world; so
overwhelmed with calamity; so oppressed with disappointment and
cares, that they lay violent hands on
themselves, and rush unbidden into
the awful presence of their Creator.
This would occur more frequently by
far than it now does, if it were not
for the salutary fear of death which
God has implanted in every bosom.
The feelings of the human heart on
this subject were never more accurately or graphically drawn than in
the celebrated Soliloquy of Hamletto die;-to sleepNo Incre;-and by a sleep, to say we end
The heart-ache, and the thousand natural
shocks
That flesh is heir to,-'tis a consummation
Devoutly to be wished. To die-to sleepTo sleep!-perchance to dream;-ay,
there's the rub;
Fui in that sleep of death what dreams may
come,
When we have shuffled off this mortal coil,
Must give us pause:-there's the respect
That makes calamity of so long a life:
For who would bear the whips and scorns
of time,
The oppressor's wrong, the proud man's
contumely,
The pangs of despised love, the law's delay,
The insolence of office, and the spurns
Fhat patient merit of the unworthy takes,


When he himself might his quietus make
With a bare bodkin? Who would fardels
bear,
To grunt and sweat under a weary life;
But that the dread of something after
death,The undiscovered cour try from wnose
bourne
No traveller returns,-puzzles the will;
And makes us rather bear those ills we
have,
Than fly to others that we know not of?
Thus conscience does make cowards of us
all,
And thus the native hue of resolution
Is sicklied o'er with the pale cast of
thought;
And enterprises of great pith and moment
With this regard their currents turn awry
And lose the name of action.
God designed that man should be de
tcrred from rushing uncalled into his
awful presence, by this salutary dread
of death-and his implanting this
feeling in the human heart is one
of the most striking and conclusive
proofs of a moral government ovel
the world. This instinctive dread ol
death can be overcome only by reli
gion-and then man docs not NEED it
to reconcile him to life. He becomes
submissive to trials. He is willing
to bear all that is laid on him. He
resigns himself to the dispensations
of Providence, and feels that life, even
in affliction, is the gift of God, and
is a valuable endowment. He now
dreads self-murder as a crime of deep
dye, and religion restrains him and
keeps him by a more mild and salu.
tary restraint than tile dread of death.
The man who has true religion is
willing to live or to die; he feels that
life is the gift of God, and that he
will take it away in the best time and
manner; and feeling this, he is wil
ling to leave all in his hands.  We
may remark (1) how much do we
owe to religion! It is the only thin,
that will effectually take away th.
dread of death, and yet secure this
point-to make man willing to live
in all the circumstances where God
may place him. It is possible that
philosophy or stoicism may remove
to a great extent the dread of death




12


HEBREWS.


[A. D. 6,


16 For verily' he took not
on him   the nature of angels;
but he took on him the seed of
Abraham.
I he taketh not hold of angels, but of the seed
of JAbraham he taketh hold.
-but then it will be likely to make a
man willing to take his life if he is
placed in trying circumstances. Such
an effect it had on Cato in Utica;
and such an effect it had on Hume,
who maintained that suicide was
lawful, and that to turn a current of
blood from its accustomed channel
was of no more consequence than to
change the course of any other fluid!
(2.) In what a sad condition is the
sinner! Thousands there are who
aever think of death with composure,
and who all their life long are subject
to bondage through the fear of it.
They never think of it if they can
avoid it; and when it is forced upon
them, it fills them with alarm. They
attempt to drive the thought away.
They travel; they plunge into business- they occupy the mind with trifles; they drown their fears in the
intoxicating bowl: but all this tends
only to make death more terrific and
awful when the reality comes. If
man were wise, he would seek an interest in that religion which, if it did
nothing else, would deliver him from
the dread of death; and the influence
of the gospel in this respect, if it exerted no other, is worth to a man all
the sacrifices and self-denials which
it would ever require. IT All their
life-time subject to bondage.  Slaves
of fear; in a depressed and miserable
coidition, like slaves under a master.
They have no freedom; no comfort;
no peace. From this miserable state
Christ comes to deliver man.  Religion enables him to look calmly
on death and the judgment, and to
feel that all will be well.
16. For verily. Truly. ~ He took
not on him the nature of angels.
Marg. He taketh not hold of angels,
but of the seed of Abraham he taketh
&old. Tile word here used-E-lcaavatrra -. means, to take hold upoIn;


17 Wherefore in all things
it behoved him to be made like
unto his brethren, that he might
be a merciful a and faithful high
a Ge. 19. 15, 16.
to seize; to sarprise; to take hold
with a view to detain for one's self
Robinson. Then it means to take
hold of one as by the hand-with a
view to aid, conduct, or succour.
Mark viii. 23; Acts xxiii. 19. It is
rendered took, Mark viii. 23; Luke
ix. 47; xiv. 4; Acts ix. 27; xvii. 19
xviii. 17; xxi. 30. 33; xxiii. 19; Heb.
viii. 9; caught, Matt. xiv. 31; Acts
xvi. 19; take hold, Luke xx. 20. 26;
lay hold, and laid hold, Luke xxiii.
26; I. Tim. vi. 12. The general idea
is that of seizing upon, or laying hold
of any one-no matter what the object is-whether to aid, or to drag to
punishment, or simply to conduct.
Here it means to lay hold with reference to aid, or help; and the meaning is, that he did not seize the nature of angels, or take it to himself
with reference to rendering them aid,
but he assumed the nature of manin order to aid him. He undertook
the work of human redemption, and
consequently it was necessary for
him to be a man. ~ But he took on
him the seed of Abraham. He came
to help the descendants of Abraham,
and consequently as they were men,
he became a man. Writing to Jews,
it was not unnatural for the apostle
to refer particularly to them as the
descendants of Abraham, though this
does not exclude the idea that he died
for the whole human race. It was
true that he came to render aid to the
descendants of Abraham, but it was
also true that lie died for all. The
fact that I love one of my children,
and that I make provision for his
education, and tell him so, does not
exclude the idea that I love the others
also-and that I may make to them
a similar appeal when it shall bo
proper.
17. Wherefore in all things. In re.
spect to his body his soul; his rank




A. D. 64.]


CHAPTER II.


73


priest in thligs pertaining to
and character. There was a propriety that he should be like them,
and should partake of their nature.
The meaning is, that there was a fitness that nothing should be wanting
in him in reference to the innocent
propensities and sympathies of human nature. ~ It behoved him. It
became him; or there was a fitness
and propriety in it. The reason why
it was proper, the apostle proceeds to
state. ~ Like unto his brethren. Like
unto those who sustained to him the
relation of brethren; particularly as
he undertook to redeem the descendants of Abraham, and as he was a
descendant of Abraham himself, there
was a propriety that he should be
like them. He calls them brethren;
and it was proper that he should
show that he regarded them as such
by assuming their nature. ~ That
he might be a merciful and faithful
high priest. (1.) That he might be
merciful; that is, compassionate. That
he might know how to pity us in our
infirmities and trials, by having a
nature like our own. (2.) That he
might be faithful; that is, perform
with fidelity all the functions pertaining to the office of high priest. The
idea is, that it was needful that he
should become a man; that he should
experience as we do the infirmities
and trials of life, and that by being a
man, and partaking of all that pertained to man except his sins, lie
might feel how necessary it was that,here should be fidelity in the office
cf high priest. Here was a race of
sinners and sufferers.  They were
exposed to the wrath of God. They
were liable to everlasting punishment.
The judgment impended over the
race, and the day of vengeance hastened on. All now depended on the
Great High Priest. All their hope
was in his fidelity to the great office
which he had undei taken. If he were
faithful, all would le safe; if he were
unfaithful, all would be lost. Hence
the necessity that he should enter


God, to make reconciliation for
the sins of the people:
fully into the feelings, fears, and dan
gers of man; that he should become
one of the race and be identified with
them, so that he might be qualified to
perform with faithfulness the great
trust committed to him. ~ High
priest. The Jewish high priest was
the successor of Aaron, and was at
the head of the ministers of religion
among the Jews. He was set apart
with solemn ceremonies - clad in
his sacred vestments -and anointed
with oil. Ex. xxix. 5-9; Lev. viii.
2. He was by his office the general
judge of all that pertained to religion,
and even of the judicial affairs of the
Jewish nation. Deut. xvii. 8-12;
xix. 17; xxi. 5; xxxiii. 9, 10. He
only had the privilege of entering the
most holy place once a year, on the
great day of expiation, to make atonement for the sins of the whole people.
Lev. xvi. 2, &c. He was the oracle
of truth-so that when clothed in his
proper vestments, and having on the
Urim and Thummim, he made known
the will of God in regard to future
events. The Lord Jesus became in
the Christian dispensation what the
Jewish high priest was in the old;
and an important object of this epis.
tie is to show that he far surpassed
the Jewish high priest, and in what
respects the Jewish high priest was
designed to typify the Redeemer.
Paul, therefore, early introduces the
subject, and shows that the Lord Jesus came to perform the functions of
that sacred office, and that he wai
eminently endowed for it.   V In
things pertaining to God. In offering sacrifice; or in services of a religious nature. The great purpose was
to offer sacrifice, and make intercession; and the idea is, that Jesus took
on himself our nature that he might
sympathise with us; that thus he
might be faithful to the great trust
committed to him - the redemption
of the world. Had he been unfaith.
ful, all would have been lost, and the
world would have sunk down to w.




HEBREWS.


[A. D. 64


18 For in that he himself he is able to succour them that
hath suffered, being tempted, are tempted.


~ To make reconciliation. By his
death as a sacrifice. The word here
used -  daKopaL —occurs but in one
other place in the New Testament
(Luke xviii. 13), where it is rendered
'God be merciful to me a sinner;'
that is, reconciled to me. The noun
(itaayi6s -propitiation) is used in 1.
John ii. 2; iv. 10. The word here
means properly to appease, to reconcile, to conciliate; and hence to propitiate AS TO sins; that is, to propitiate God in reference to sins, or to
render him propitious. The Son of
God became a man, that he might so
fully enter into the feelings of the people as to be faithful, and that he might
be qualified as a high priest to perform
the great work of rendering God propitious in regard to sins. How he did
this, is fully shown in the subsequent
oarts of the epistle.
18. For in that he himself, &c. Because he has suffered, he is able to
sympathize with sufferers. ~ Being
tempted. Or, being tried. The Greek
word here used is more general in its
meaning than the Englishword tempted. It means to put to the proof; to
try the nature or character of; and
this may be done either (1) by subjecting a person to afflictions or sufferings that his true character may
be tried —that it may be seen whether he has sincere piety and love to
God; or (2) by allowing one to fall
into temptation, properly so calledwhere some strong inducement to
evil is presented to the mind, and
where it becomes thus a trial of virtue. The Saviour was subjected to
both these in as severe a form as was
ever presented to men. His sufferings surpassed all others; and the
temptations of Satan (see Matt. iv.)
were presented in the most alluring
form in which he could exhibit them.
Being proved or tried in both these
respects, he showed that lie had a
strength of virtue which could bear all
that could ever occur to seduce him


from attachment to God; and at the
same time to make him a perfect model for those who should be tried in
the same manner. ~ He is able to
succour, &c. This does not mean
that he would not have had power to
assist others if he had not gone
through these sufferings, but that he
is now qualified to sympathize with
them from the fact that he has en
dured like trials.
' He knows what sore temptations mean,
For he has felt the same."
The idea is, that one who has him
self been called to suffer is able to
sympathize with those who suffer
one has been tempted, is able to sympathize with those who are tempted
in like manner. One who has been
sick is qualified to sympathize with
the sick; one who has lost a child,
can sympathize with him who follows
his beloved son or daughter to the
grave; one who has had some strong
temptation to sin urged upon himself
can sympathize with those who are
now tempted: one who has never
been sick, or who has never buried a
friend, or been tempted, is poorly
qualified to impart consolation in such
scenes. Hence it is, that ministers
of the gospel are often- like their
Master-much persecuted and afflicted, that they mlay be able to assist
others. Hence they are called to part
with the children of their love; or to
endure long and painful sicknesses,
or to pass through scenes of poverty
and want, that they may sympathize
with the most humble and afflicted
of their flock. And they should be
willing to endure all this; for (1) thus
they are like their Master (comp. Coil
i. 24; Phil. iii. 10); and (2) they are
thus enabled to be far more exten
sively useful. Many a minister owes
a large part of his usefulness to the
fact that lie has been much afflictedand for those afflictions, therefore, ho
should unteignedly thank God. The




A. D. 64.3


CHAPTER III.


76


idea which is here expressed by the
apostle-that one is enabled to sympathize with others from having himself suffered, was long since beautifully expressed by Virgil:
Me quoque per multos similis fortuna labores,
Jactatamn, hac demum voluit consistere
terra.
Non ignara mali, miseris succurrere disco.
AEn. I. 628.
For I myself like you have been distressed,
Till heaven afirded me this place of rest:
Like you, an alien in a land unknown,: learn to pity woes so like my own.
Dryden.
Jesus is thus able to alleviate the sufferer. In all our temptations and
trials let us remember (1) that he
suffered more-infinitely more-than
we can do, and that in all our sorrows we shall never reach what he
endured. We enter no region of trial
where he has not gone beyond us;
we tread no dark and gloomy way
where he has not gone before us.
(2.) Let us remember that he is to us
Z brother, for he "is not ashamed to
call us brethren." He had a nature
like ours; he condescended to appear
as one of our race, with all the innocent propensities and passions of a
man. What matchless condescension! And what an honour for us
to be permitted to address him as an
'elder brother,' and to know that he
feels a deep sympathy in our woes!
(3.) Let us then, in all times of affliction, look to him. Go not, suffering
Christian, to philosophy; attempt not
to deaden your feelings by the art of
the Stoic; but go at once to the Saviour-the great, sympathizing High
Priest, who is able to succour youand rest your burdens on him.
"His heart is made of tenderness,
Ilis soul is filled with love.
' Touch'd with a sympathy within,
He knows our feeble frame;
lie knows what sore temptations mean,
For he has felt the same.
Then let our humble faith address
His mercy and his power;
We shall obtain delivering grace,
In every trying bour."


CHAPTER 1IL
ANALYSIS OF THE CHAPTER.
The Jews valued their religion on
many accounts. One was that it had
been given by the instrumentality
of distinguished prophets sent from
God, and by the medium of angels.
The apostle, in the previous chapters,
had shown that in these respects the
Christian religion had the advantage
over theirs, for it had been communicated by one who was superior to
any of the prophets, and who had a
rank above the angels. Next to this,
they valued their religion because it
had been imparted by a law-giver so
eminent as Moses-a man more distinguished than any other one on
earth as a legislator. To him they
looked with pride as the founder of
their economy, and the medium
through whom God had given them
their peculiar laws. Next to himn,
their High Priest was the most im
portant functionary in the nation 
He was at the head of their religion,
and served to distinguish it from all
others, for they had no conception
of any form of true religion unless
the office of high priest was recognised. The apostle, therefore, proceeds to show that in these respects
the Christian religion had lost no.
thing, but had the advantage alto
gether-that it was founded by one
superior to Moses, and that Christ as
high priest was superior by far to the
high priest of the Jews.
This chapter, and to ver. 13 of ch.
iv., relates to the first of these points,
and is occupied with showing the
superiority of the Redeemer to Moses,
and the consequences which result
from the admission of tb tt fact. It,
consists, therefore, of two parts.
I. The first is employed in showing
that if the Author of the Christian
religion is compared with Moses, he
has the preference. Vs. 1-6. Moses
was indeed faithful, but it was as a
servant. Christ was faithful as a son.
He hiad a rank as much above that
of Moses as one who builds a hoise
has over the house itself.




76


HEBREWS.


LA. D. 64


CHAPTER III.
W   HEREFORE, holy brethren, partakers of the


II. The consequences that resulted
from that. Ch. iii. vs. 7-19, and
ch. iv. 1-13. The general doctrine
here is, that there would be special
danger in apostatising from the Christian religion-danger far superior to
that which was threatened to the Israelites if they were disobedient to
Moses. In illustrating this, the apostle is naturally led to a statement of
the warnings against defection under
Moses, and of the consequences of
unbelief and rebellion there. He entreats them, therefore, (1.) not to
harden their hearts against God, as
the Israelites did, who were excluded
from Canaan. Vs. 7-11.    (2.) To
be on their guard against unbelief.
Ver. 12. (3.) To exhort one another
constantly, and to stimulate one
another, that they might not fall
away. Ver. 13. (4.) To hold tho
beginning of their confidence steadfast unto the end, and not to provoke
God as they did who came out of
Egypt. Vs. 14-19. In the fbllowing chapter (vs. 1-13) he completes
the exhortation, by showing them
that many who came out of Egypt
were excluded from the promised
land, and that there was equal danger
now; and then proceeds with the
comparison of Christ with the Jewish
high priest, and extends that comparison through tke remainder of the
doctrinal part of the epistle.
1. Wherefore. That is, since Christ
sustains such a character as has been
stated in the previous chapter; since
he is so able to succour tlose who
need assistance; since he assumed
our nature that he might be a merciful and faithful high priest, his
character ought to be attentively considered, and we ought to endeavour
fully to understand it. ~ Holy brethren.  The name brethren is often
given to Christians to denote that
thev are of one family. It is possible,


heavenly calling, consider the
apostle and High Priest, of our
profession, Christ Jesus;
a c. 4. 14.
also, that the apostle may have used
the word here in a double sense-de
noting that they were his brethren
as Christians, and as Jews.  The
word holy is applied to them to denote that they were set apart to God,
or that they were sanctified. The
Jews were often called a "holy people," as being consecrated to God
and Christians are holy, not only as
consecrated to God, but as sanctified.
~ Partakers of the heavenly calling.
On the meaning of the word calling,
see Notes on Eph. iv. 1. The 'heavenly calling' denotes the calling
which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to
earth; it came from heaven, not from
earth; it was a calling to the reward
and happiness of heaven, and not to
the pleasures and honours of the
world. 1 Consider. Attentively ponder all that is said of the Messiah.
Think of his rank; his dignity; his
holiness; his sufferings; his death;
his resurrection, ascension, intercession. Think of him that you may
see the claims to a holy life; that you
may learn to bear trials; that you
may be kept from   apostasy. 'rhe
character and work of the Son of God
are worthy of the profound and
prayerful consideration of every man;
and especially every Christian should
reflect much on him. Of the friend
that we love we think much; but
what friend have we like the Iord
Jesus?    Th'e apostle. The word
apostle is nowhere else applied to the
Lord Jesus. The word means one
who is sent -and in this sense it
might be applied to the Redeemer as
one sent by God, or as by way of
eminence THE one sent by him. But
the connexion seems to demand that
there should be some allusion here
to one who sustained a similar rank
among the Jews; and it is probaz




A. D. 64.]


CHAPTER II1.


77


2 Who was faithful to him sesa was faithful in all his
that' appointed him, as also Mo- house.


I ---   - I


I maac.
ble that the allusion is to Moses, as
having ueen the great apostle of God
to the Jewish people, and that Paul
here means to say, that the Lord Jesus, under the new dispensation, filled
the place of Moses and of the high
priest under the old, and that the office of " apostle" and "high priest,"
instead of being now separated, as
it was between Moses and Aaron
under the old dispensation, was
now blended in the Messiah. The
name apostle is not indeed given
to Moses directly in the Old Testament, but the verb from which the
Hebrew word for apostle is derivpd
is frequently given him. Thus in
Ex. iii. 10, it is said, "Come now,
therefore, and I will send thee unto
Pharaoh."  And in ver. 13, "The
God of your fathers hath sent me unto
you." So also in vs. 14, 15, of the
same chapter. From the word there
used-nfi:i-to send, the word denoting apostle —l't- is derived;
and it is not improbable that Moses
would be regarded as being by way
of eminence THI one sent by God.
Further, the Jews applied the word
nl'i - apostle, to the minister of the
synagogue; to him who presided over
* its affairs, and who had the general
charge of the services there; and in
this sense it might be applied by way
of eminence to Moses as being the
general director and controller of the
religious affairs of the nation, and as
sent for that purpose. The object of
Paul is to show that tlhe Lord Jesus
in the Christian system-as the great
apostle sent from God-sustained a
rank and office similar to this, but
superior in dignity and authority.
~ And High Priest. One great object
of this epistle is to compare the Lord
Jesus with the high~priest of the Jews,
dnd to show that he was in all respects
superior. This was important, because the office of high priest was
7 *


a Nu. 12. 7.
that which eminently distinguished
the Jewish religion, and because the
Christian religion proposed to abolish
that. It became necessary, therefore,
to show that all that was dignified
and valuable in that office was to be
found in the Christian system. This
was done by showing that in the Lord
Jesus was found all the characteristics of a high priest, and that all the
functions which had been performed
in the Jewish ritual were performed
by him, and that all which had been
prefigured by the Jewish high priest
was fulfilled in him. The apostle
here merely alludes to him, or names
him as the high priest, and then postpones the consideration of his character in that respect till after he had
compared him with Moses. ~ Of
our profession. Of our religion; of
that religion which we profess. The
apostle and high priest whom we confessed as ours when we embraced the
Christian religion.
2. Who was faithful. See Note,
ch. ii. 17. He performed with fidelity
all the functions entrusted to him.
IT To him that appointed him. Marg.
Made. The word made, however, is
used in the sense of constituted, or
appointed. The meaning is, that he
was faithful to God. Perhaps Paul
urges on them the necessity of con
sidering his fidelity in order to keer
them from tile danger of apostasy
A leading object of this epistle was
to preserve those whom he addressed
from apostatizing from God amidst
the temptations and trials to which
they were exposed. In doing this,
what could be a more powerful argument than to direct their attention to
the unwavering constancy and fidelity of the Lord Jesus? The import.
ance of such a virtue in the Saviour
is manifest. It is seen everywhere;
and all the great interests of tha
world depend on it. A husband
should maintain inviolate fidelity to
wards a wife. and a wife towards hc,




78


HEBREWS.


[A. D. 64.


3 For this man was counted
worthy of more glory than Moses, inasmuch as he who hath
husband; a child should be faithful
to a parent, a clerk and apprentice to
his employer, a lawyer to his client,
a physician to his patient, an ambassador to the government that commissions him. No matter what may
be the temptations in the way, in all
these, and in all other relations, there
should be inviolate fidelity. The welfare of the world depended on the
faithfulness of the Lord Jesus. Had
he failed in that, all would have been
lost. His fidelity was worthy of the
more attentive consideration from the
numerous temptations which beset
his path, and the attempts which
were made to turn him aside from
his devotedness to God. Amidst all
the temptations of the adversary, and
all the trials through which he passed,
he never for a moment swerved from
fidelity to the great trust which had
been committed to his hands. What
better example to preserve them from
the temptations to apostasy could the
apostle propose to the Christians
whom he addressed? What, in these
temptations and trials, could be more
appropriate than for them to "consider" the example of the great apostle and high priest of their profession? What more proper for us now
in the trials and temptations of our
lives, than to keep that great and glorious example continually before our
eyes? -  As also Moses was faithful.
Fidelity to God was remarkable in
Moses. In all the provocations and
rebellions of the Jews, he was firm
and unwavering. This is affirmed
of him in Num. xii. 7, to which place
the apostle here alludes, "My servant, Moses, is not so, who is faithful in all his house."  The word
house, as applied to Moses, is used
probably in the sense of family, as
it often is, and refers to the family
over which he presided-that is, the
Jewish nation. The whole Jewish
people were z household, or the family


builded  the house hatl more
honour than the house.
a Zec. 6. 12, 13.


of God, and Moses was appointed to
preside over it, and was faithful in
the functions of his office there.
3. For this man. The Lord Jesus.
The word 'man' is understood, but
there can be no doubt that he is referred to. ~ Was counted more worthy. Was more worthy; or is more
worthy. The word here used does
not refer to anything that had been
said of him, or to any estimate which
had been made of him. It means
simply that he was worthy of more
honour than Moses. How he was so
Paul proceeds to show. ~ Of more
glory —ofrig. Honour, dignity,regard.
He really had a higher rank, and
was worthy of more respect. This
was saying much for the Messiah,
and that it was proper to say this,
Paul proceeds to show. IIe did not
attempt in any way to undervalue
Moses and his institutions. He gave
him all the honour which the Jews
were themselves disposed to render
him. He admitted that he had been
eminently faithful in the station
where God had placed him; and he
then proceeds to show that the Lord
Jesus was entitled to honour superior
to that, and that hence the Christian
religion had more to attach its friends
to it than the Jewish had. ~ Inas- '
much as he who hath builded the house.
The idea here is, either that he who
is the maker of a house-the archi.
tect-is worthy of more respect than
the house itself; or that he who is'
the founder of a family is worthy of
more honour than the family of which
he is the founder. It seems to me
that the former is the meaning-for
the latter is not always true. The
founder of a family may be really
deserving of much less respect than
some of his descendants. But it is
always true that the architect is wor.
thy of more respect than the house
which he makes. He exhibits intel.
lect and skill. The house, however




A. D. 64.]


CHAPTER 111.


79


4 For every house is builded


by some man; but he that built
all things is God.


splendid, has neither. The plan of
the house was drawn by him; its
beauty, its proportions, its ornaments,
are what he made them, and but for
him they would not have existed.
Michacl Angelo was worthy of more
honour than "St. Peter's" at Rome;
and Sir Christopher Wren worthy of
more than "St. Paul's" at London.
Galileo is worthy of more praise than
the telescope, and Fulton more than
a steam-engine. All the evidence of
skill and adaptedness that there is in
the invention had its origin in the
inventor; all the beauty of the statue
or the temple had its origin in the
mind of him that designed it. An
author is worthy of more honour than
a book; and he that forms a work of
art is worthy of more respect than
the work itself. This is the idea here.
Paul assumes that all things owed
their origin to the Son of God. Ch.
i. 2. 8. 10. He was the author of the
universe; the source of all wise and
well-founded systems; the originator
of the Jewish dispensation over which
Moses presided. Whatever beauty or
excellence there might have been,
therefore, in that system, was to be
traced to him; and whatever ability
even Moses displayed was imparted
by him. Christ is really the head of
the family over which Moses presided, and has claims, therefore, to higher honour as such.
4. For every house is builded by
some man. The words in this verse
are plain, and the sentiment in it
clear. The only difficulty is in seeing the connexion, and in understanding how it is intended to bear on what
precedes, or on what follows. It is
clear that every house must have a
builder, and equally clear that God is
the Creator of all things. But what is
the meaning of this passage in this
connexion? What is its bearing on the
argument? If the verse was entirely
omitted, and the fifth verse read in
connexion with the third, there would
be apparently nothing wanting to


complete the sense of the writer, or to
finish the comparison which he had
commenced. Various ways have been
adopted to explain the difficulty. Perhaps the following observations may
remove it, and express the true sense.
(1.) Every family must have a founder,
every dispensation an author; every
house a builder. There must be some
one, therefore, over all dispensations
-the old and the new-the Jewish
and the Christian. (2.) Paul assumes
that the Lord Jesus was divine. He
had demonstrated this in chap. i.;
and he argues as if this were so,
without now stopping to prove it, or
even to affirm it expressly. (3.) God
must be over all things. He is Creator
of all, and he must, therefore, be over
all. As the Lord Jesus, therefore, is
divine, he must be over the Jewish
dispensation as well as the Christianor he must, as God, have been at the
head of that-or over his own family
or household. (4.) As such, he must
have a glory and honour which could
not belong to Moses. He, in his divine character, was the Author of
both the Jewish and the Christian
dispensations, and he must, therefore,
have a rank far superior to that of
Moses-which was the point which
the apostle designed to illustrate.
The meaning of the whole may be
thus expressed. 'The Lord Jesus is
worthy of more honour than Moses.
He is so, as the maker of a house deserves more honour than the house.
He is divine. In the beginning he
laid the foundation of the earth, and
was the agent in the creation of all
things. Ch. i, 2. 10. He presides,
therefore, over everything; and was
over the Jew.'sh and the Christian
dispensations —for there must have
been some one over them, or the
author of them, as really as it must
be true that every house is built by
some person. Being, therefore, over
all things, and at the head of all dis.
pensations, he MUST be more exalted
than Moses.' This seems to me to




80


HEBREWS.


[A. D. 6.


5 And    Moses ~ verily  was
faithful in all his house, as a
servant, b for a testimony oft
those things which were to be
spoken after;
a Nu. 12. 7. b Jos. 1. 2. c De. 18. 15-19.
be the argument-an argument which
is based on the supposition that lie is
at the head of all things, and that he
was the agent in the creation of all
worlds. This view will make all
consistent. The Lord Jesus will be
seen to have a claim to a far higher
honour than Moses, and Moses will
be seen to have derived his honour,
as a servant of the Mediator, in the
economy which he had appointed.
5. Moses was faithful —as a servant.
Not as the head of the dispensation;
not as having originated it; but as in
the employ and under the direction
of its great Founder and Author -
the Mcssiah. As such a servant he
deserves all the honour for fidelity
which has ever been claimed for him,
but it cannot be the honour which is
due to him who is at the head of the
family or house. Paul assumed that
Moses was a servant, and argued on
that supposition, without attempting
to prove it, because it was so often
affirmed in the Old Testament, and
must have been conceded by all the
Jews. In numerous instances he is
spoken of as 'THE servant of the
Lord.' See Josh. i. 1, 2; ix. 24; I.
Chron. vi. 49; II. Chron. xxiv. 9;
Neh. x. 29; Dan. ix. 11; Ex. xiv. 31;
I. Kings viii. 56; Ps. cv. 26. As this
point was undisputed, it was only
necessary to show that the Messiah
was superior to a servant, in order to
make the argument clear. 1 For a
testimony. To bear witness to those
truths which were to be revealed;
that is, he was the instrument of the
divine communications to the people,
or the medium by which God made
his will known. IHe did not originate
the truths himself; but he was the
mere medium by which God made
known his truth to his people-a ser

6 But Christ as a Son d ovei
his own house; whose house
are we, if f we hold fast the
confidence and the rejoicing of
the hope firm unto the end
d Ps. 2. 7, 12.  1 Pe. 2.5.
f Mat. 10. 22. c. 10. 38, 39.
vant whom He employed to make
his will known. The word 'after'
here is not necessary in order to a
just translation of this passage, and
obscures the sense. It does not mean
that he was a witness of those truths
which were to be spoken subsequently
to his time under another dispensa.
tion, nor those truths which the apostle proposed to consider in another
part of the epistle, as Doddridge supposes; but it means merely that Mo
ses stood forth as a public witness of
the truths which God designed to reveal, or which were to be spoken.
God did not speak to his people
directly, and f" ce to face, but he spoke
through Mu...   as an organ, or me
dium. The sense is, Moses was 
mere servant of God to communicatt
his will to man.
6. But Christ as a Son over hi4
own house. Hie is not a servant. To
the whole household or family of God
he sustains the same relation which a
son and heir in a family does to the
household. That relation is far differ
ent from that of a servant. Moses
was the latter; Christ was the for
mcr. To God he sustained the rela.
tion of a Son, and recognised Him
as his Father, and sought in all things
to do his will; but over the whole
family of God-the entire Church of
all dispensations-he was like a son
over the affairs of a family  Compared with the condition of a servant,
Christ is as much superior to Moses
as a son and heir is to the condition
of a servant. A servant owns no.
thing; is heir to nothing; has nc
authority, and no right to control
anything, and is himself wholly at
the will of another. A son is the hcin
of all; has a prospective right to all
and is looked up to by all with re




A. D. 64.]


CHAPTER II1.


81


7 Wherefore, (as the Holy
a Ps. 95. 7.


Ghost saith, To-day,a if ye will
hear his voice,


spect. But the idea here is not merely
that Christ is a son; it is that as a
son he is placed over the whole arrangenents of the household, and is
one to whom all is entrusted as if it
were his own.  T Whose house we
are. Of whose family we are a part,
or to which we belong. That is, we
belong to the family over which
Christ is placed, and not to that
which was subject to Moses.  T If
we hold fast. A leading object of
this epistle is to guard those to whom
it was addressed against the danger
of apostasy. Hence this is introduced
on all suitable occasions, and the
apostle here says, that the only evidence which they could have that
they belonged to the family of Christ,
would be that they held fast the confidence which they had unto the end.
If they did not do that, it would demonstrate that they never belonged
to his family, for evidence of having
belonged to his household was to be
furnished only by perseverance to
the end. ~ The confidence. The word
here used originally means the liberty
of speaking boldly and without restraint; then it means boldness or
confidence in general.  ~ And the
rejoicing. The word here used means
properly glorying, boasting, and then
rejoicing.  These words are used
here in an adverbial signification, and
the meaning is, that the Christian has
a confident and a rejoicing hope. It
is (1) confident-bold-firm. It is
not like the timid hope of the Pagan,
and the dreams and conjectures of
the philosopher; it is not that which
gives way at every breath of opposition; it is bold, firm, and manly. It
is (2) rejoicing -triumphant, exulting. Why should not the hope of
heaven fill with joy? Why should
not lie exult who has the prospect of
everlasting happiness?  ~ Unto the
cnd. To the end of life. Our religion, our hope, our confidence in God
must be persevered in to the end of
Ulie.r ve would have evidence that


we are his children.  If hope is
cherished for a while and then aban.
doned; if men profess religion and
then fall away, no matter what were
their raptures and triumphs, it proves
that they never had any real piety.
No evidence can be strong enough to
prove that a man is a Christian, unless
it leads him to persevere to the end
of life.
7. Wherefore. In view of the fact
that the Author of the Christian dis
pensation has a rank far superior to
that of Moses. Because Christ has
claims on us far greater than those
which Moses had, let us hearken to
his voice, and dread his displeasure
~ As the Holy Ghost saith. In Ps
xcv. 7-11. This is full proof that in
the estimation of the author of this
epistle the writer of this Psalm was
inspired. The Holy Ghost speaks
through the word which he has revealed. The apostle quotes this passage and applies it to those whom he
addressed, because the admonition
was as pertinent and important under
the Christian dispensation, as it was
under the Jewish. The danger of
hardening the heart by neglecting to
hear his voice was as great, and the
consequences would be as fearful and
alarming. —We should regard the
solemn warnings in the Old Testament against sin, and against the
danger of apostasy, as addressed by
the Holy Ghost to us. They are as
applicable to us as they were to those
to whom they were at first addressed;
and we need all the influence of such
appeals, to keep us from apostasy as
much as they did. ~ To-day. Now;
at present. At the very time when
the command is addressed to you. It
is not to oe put off till to-morrow.
All God's commands relate to the
present-to this day-to the passing
moment. He gives us no commands
about the future. He does not re.
quire us to repent and to turn to him
to-morrow, or ten years hence. The
reasons are obviovs. (I.) Duty per




82


HEBREWS.


[A. D. 6e


S Harden not your hearts, as of temptation in the wilder
in the provocation, in the day ness;


tains to the present. It is our duty
to turn from sin, and to love him NOW.
(2.) We know not that we shall live
to another day. A command, therefore, ac.d not extend to that time
unless it were accompanied with a
revelation that we should live till
then-and such a revelation God does
not choose to give. Every one, therefore, should feel that whatever commands God addresses to him are addressed to him now. Whatever guilt
he incurs by neglecting those commands is incurred now. For the present neglect and disobedience each
one is to answer-and each one must
give account to God for what he does
TO-DAY. ~ If ye will hear. In case
you are willing to hearken to God,
listen now, and do not defer it to a
future period.-There is much in a
willingness to hear the voice of God.
A willingness to learn is usually the
precursor of great attainments in
knowledge. A willingness to reform,
is usually the precursor of reformation. Get a man willing to break off
his habits of profaneness or intemperance, and usually all the rest is easy.
The great difficulty in the mind of a
sinner is in his will. He is unwilling
to hear the voice of God; unwilling
that he should reign over him; unwilling now to attend to religion.
While this unwillingness lasts he will
make no efforts, and he sees, or creates a thousand difficulties in the way
of his becoming a Christian. But
when that unwillingness is overcome,
and he is disposed to engage in the
work of religion, difficulties vanish,
and the work of salvation becomes
easy. I His voice. The voice of God
speaking to us (1) in his written
word; (2) in the preached gospel;
(3) in our own consciences; (4) in
the events of his Providence; (5) in
the admonitions of our relatives and
friends. Whatever conveys to us the
truth of God, or is adapted to impress
that on us, may be regarded as his
stce speaking fo ns. He thus speaks


to us every day il some of these
ways; and every day, therefore, he
may entreat us not to harden our
hearts.
8. Harden not yourhearts. Do not
render the heart insensible to the di
vine voice and admonition. A hard
heart is that where the conscience if
seared and insensible; where trutl
makes no impression; where no reli
gious cffect is produced by afflictions
where preaching is listened to withou
interest; and where the mind is ur
affected by the appeals of friend:
'The idea here is, that a refusal t
listen to the voice of God is connecte
with a hardening of the heart. It -
in two ways. (1.) The very refusaA
to do this tends to harden it. An'
(2.) in order to resist the appeals c'
God, men must resort to the means
of voluntarily hardening the heart.
This they do by setting themselves
against the truth; by the excusc~
which they offer for not becoming
Christians; by plunging into sin in
order to avoid serious impressions;
and by direct resistance of the Holy
Ghost. No inconsiderable part of the
efforts of sinners consists in endeavouring to produce insensibility in
their minds to the truth and the appeals of God. ~ As in the provoca.
tion. Literally, in the embitteringv T 7rapac7rpaao-i.o  Then it means
that which embitters or provokes the
mind-as disobedience. Here it refers to what they did to embitter the
mind of God against them; that is,
to the course of conduct which was
adopted to provoke him to wrath.
~ In the day of temptation. In the
time of temptation-the word day
being used here, as it is often, to denote an indefinite period, or tzme in
general. The word temptation here
refers to the various provocations by
which they tried the patience of God.
They rebelled against him; they did
that which put the divine patience
and forbearance to a trial. It does
not mean that they t 'zFad GrO  t




As. D. 64.j


CHAPTER III.


83


9 When your fathers tempted me, proved me, and saw my
works forty years.
10 Wherefore I was grieved
with that generation, and said,
do evil, but that his long-suffering
was tried by their sins.  ~ In the
wilderness. The desert through which
they passed. The word wilderness
in the Scriptures commonly means a
desert See Notes Matt. iii. 1. "One
provocation was in demanding bread
at Sin; a second for want of water
at Massah or Meribah; a third time
at Sinai with the golden calf; a fourth
-time at Taberah for want of flesh; a
fifth time at Kadesh when they refused to go up into Canaan, and the
oath came that they should die in the
wilderness. A like refusal may prevent us from entering into rest."Dr. J. P. Wilson, MS. Notes.
9. Proved me. " As if they would
have made an experiment how much
it was possible for me to bear." Doddridge. The meaning is, they put
my patience to a thorough trial.
~ And saw my works. That is, my
miracles, or my interpositions in their
behalf. They saw the wonders at
the Red Sea, the descent on Mount
Sinai, the supply of manna, &c., and
yet while seeing those works they rebelled. Even while sinners look on
the doings of God, and are sarrounded
by the proofs of his power and goodness, they rebel, and provoke him to
anger. Men sin when God is filling
their houses with plenty; when he
opens his hand daily to supply their
wants; when they belold the manifestations of his goodness on the sea
and on the land; and even in the midst
of all the blessings of redemption,
they provoke him to wrath. ~ Forty
years. The whole time during which
they were passing from Egypt to the
promised land. This may mean either
that they saw his works forty years,
or that they tempted him forty years.
The sense is not materially affected
whichever interpretation is preferred.
10. Wherefore I was grieved. On


They do at vays err in their
heart; and they have not known
my ways.
11 So I sware in my wrath,'
1 if they shall enter.


the word grieved, see Notes on Eph.
iv. 30. The word here means that
he was offended with, or that he was
indignant at them. I They do always
err in their heart. Their long trial
of forty years had been sufficient to
show that it was a characteristic of
the people that they were disposed to
wander from God. Forty years are
enough to show what the character
is. They had seen his works; they
had been called to obey him; they
had received his law; and yet their
conduct during that time had shown
that they were not disposed to obey
him. So of an individual. A man
who has lived in sin forty years; who
during all that time has rebelled
against God, and disregarded all his
appeals; who has lived for himself
and not for his Maker, has shown
what his character is. Longer time
is unnecessary; and if God should
then cut him down and consign him
to hell, he could not be blamed for
doing it. A man who during forty
years will live in sin, and resist all
the appeals of God, shows what is in
his heart, and no injustice is done if
then he is summoned before God, and
he swears that he shall not enter into
his rest. ~ And they have not known
my ways. They have been rebellious. They have not been acquainted
with the true God; or they have not
approved my doings.    The word
know is often used in the Scriptures
in the sense of approving, or loving.
See Notes Matt. vii. 23.
11. So Isware in my wrath. God
is often represented in the Scriptures
as swearing-and usually as swearing
by himself, or by his own existence.
Of course this is figurative, and denotes a strong affirmation, or a settled
and determined purpose. An oath
with us implies the strongest affirma.
tion, or the expression of the most




84


HEBREWS.


[A. 0. 64.


They shall not enter into my
rest.)
12 Take heed, brethren, lest
a Mar. 7. 21. 23.
jettled and determined purpose of
mind. The meaning here is, that so
refractory and perverse had they
showed themselves, that he solemnly
resolved that they should never enter
into the land of Canaan.  ~ They
shall not enter into my rest. Marg.
As in the original, if they shall enter.
That is, they shall not enter. The
word (DXS) if has this negative meaning in Hebrew, and this meaning is
transferred to the Greek word if.
Comp. I. Sam. iii. 17; II. Sam. iii. 35;
II. Kings vi. 31. It is called 'my
rest' here, meaning that it was such
rest as God had provided, or such as
he enjoyed. The particular rest referred to here was that of the land of
Canaan, but which was undoubtedly
regarded as emblematic of the ' rest'
in heaven. Into that rest God solemnly said they should never enter.
They had been rebellious. All the
means of reclaiming them had failed.
God had warned and entreated then;
he had caused his mercies to pass
before them, and had visited them
with judgments in vain; and he now
declares that for all their rebellion
they should be excluded from the
promised land. God speaks here in
the manner of men. Men are affected
with feelings of indignation in such
circumstances, and God makes use
of such language as expresses such
feelings. But we are to understand
it in a manner consistent with his
character, and we are not to suppose
that he is affected with the same
emotions which agitate the bosoms
of men. The meaning is, that he
formed and expressed a deliberate and
solemn purpose that they should never
enter into the promised land. Whether
this rest refers here to heaven, and
whether the meaning is that God
would exclude them from that blessed
world, will be more appropriately




there be in any of you an evil'
heart of unbelief, in departing'
from the living God.
b Je. 2. 13.
considered in the next chapter. The
particular idea is, that they were to be
excluded from the promised land, and
that they should fall in the wilderness  No one can doubt, also, that
their conduct had been such as to
show that the great body of them
were unfit to enter into heaven.
12. Take heed, brethren. In view
of the conduct of the rebellious Jews,
and of their fearful doom, be on your
guard lest you also be found to have
had the same feelings of rebellion
and unbelief. See to it, that under
the new dispensation, and in the enjoyment of the privileges of the gospel, you be not found to manifest such
feelings as shall exclude you from the
heavenly world. The principle has
been settled by their unbelief that
they who oppose God will be excluded
from his rest. That may be shown
under all dispensations, and in all
circumstances, and there is not less
danger of it under the gospel than
there was when the fathers were conducted to the promised land. You
are travelling through a wildernessthe barren wilderness of this world,
You are exposed to trials and temp.
tations. You meet with many a
deadly and mighty foe. You have
hearts prone to apostasy and sin. You
are seeking a land of promise; a land
of rest. You are surrounded by the
wonders of Almighty power, and by
the proofs of infinite beneficence,
Disobedience and rebellion in you
will as certainly exclude you from
heaven as their rebellion did them
from the promised land; and as their
great sin was unbelief, be on your
guard lest you manifest the same.
I An evil heart of unbelief. An evil,
unbelieving heart. The word unbelief is used to qualify the word heart,
by a Hebraism -a mode bf speech
that is common in the New Testament. An unbelieving heart was the




A. D. 64.]


CHAPTER Ill.


13 But exhort" one another
daily, while it is called To-day;
a c. 10 24.
cause of their apostasy, and what
worked their ruin will produce ours.
The root of their evil was a want of
confidence in God-and this is what
is meant here by a heart of unbelief.
The great difficulty on earth everywhere is a want of confidence in God
-and this has produced all the ills
that man has ever suffered. It led
to the first apostasy; and it has led
to every other apostasy-and will continue to produce the same effects to
the end of the world. The apostle
says that this heart of unbelief is
"evil."  Men often feel that it is a
matter of little consequence whether
they have faith or not, provided their
conduct is right; and hence they do
not see or admit the propriety of what
is said about the consequences of unbelief in the Scriptures. But what
do they say about a want of confidence between a husband and wie?
Are there no evils in that?  What
husband can sleep with quietness on
his pillow, if he has no confidence in
the virtue of his wife? What child
can have peace who has no confidence
in a parent? How can there be prosperity in a community where there
is no confidence in a bank, or an insurance office, or where one merchant
has no confidence in another; where
a neighbour has no confidence in his
neighbour; where the sick have no
confidence in a physician, and where
in general all confidence is broken up
between man and man? If I wished
to produce the deepest distress in any
community, and had the power, I
would produce the same want of confidence between man and man which
there is now between man and his
iM Aker. I would thus take away sleep
fro n the pillow of every husband and
wife; every parent and child; and
make every man wretched with the
feeling that all the property which he
had was insecure. Among men, nothing is seen to be productive of great-.est any of y6u be hardened
through the deceitfulness of
sin.
cr evil than a want of confidence or
faith-and why should not the same
evil exist in the divine administration?
And if want of confidence produces
such results between man and man,
why should it not produce similar, or
greater, miseries where it occurs in
relation to God? There is not an
evil that man endures which might not
be alleviated or removed by colfidence
in God; and hence one great object
of the Christian religion is, to restore
to man his lost confidence in the God
that made him. I In departing from
the living God. Manifested in departing from  him; or leading to a
departure from him. The idea is, that
such a heart of unbelief would be
connected with apostasy from God.
All apostasy first exists in the heart,
and then is manifested in the life.
They who indulge in unbelief in any
fbrm, or in regard to any subject,
should remember that this is the great
source of all alienation from God,
and that if indulged it will lead to
complete apostasy. They who wish
to live a life of piety should keep the
heart right. He that lives "by the
faith of the Son of God" is safe; and
none is safe but he.
13. But exhort one another daily.
This is addressed to the members of
the churches; and it follows, therefore, (1) that it is their duty to exhort their brethren; and (2) that it is
their duty to do it daily; that is, constantly. See ch.-x. 24; I. Thess. iv.
18; v. 11; Note Rom. xii. 8. While
this is the special duty of the ministers of the gospel (I. Tim. vi. 2; II.
Tim. iv. 2; Titus iL 6. 15), it is also
the duty of all the members of the
churches, and a most important, but
much-neglected duty. This does not
refer to public exhortation, which
more appropriately pertains to the
ministers of the gospel, but to that
private watch and care which the in.
dividual members of the church should




86                         HEBREWS.                      [A. D. 64.
have over one an.other. But in what ted. Each member sustains a portion
cases is such exhortation proper? of the honour and the responsibility
What rules should regulate it? I an- of the whole; and each member should
swer, it may be regarded as a duty, feel that he has a right, and that it
or is to be performed in such cases as is his duty to admonish a brother
the following. (1.) Intimate friends if he goes astray. Yet this duty is
in the church should exhort and coun- greatly neglected. In what church
sel one another; should admonish is it performed? How often do church
each other of their faults; and should members see a fellow-member go
aid one another in the divine life. astray without any exhortation or
(2.) Parents should do the same thing admonition! How often do they hear
to their children. They are placed reports of the inconsistent lives of
particularly under their watch and other members, and perhaps contricare. A pastor cannot often see the bute to the circulation of those reports
members of his flock in private; and themselves, without any pains taken
a parent may greatly aid him in his to inquire whether they are true!
work by watching over the members How often do the poor fear the rich
of their families who are connected members of the church, or the rich
with the church. (3.) Sabbath-school despise the poor, and see one another
teachers may aid much in this duty. live in sin, without any attempt to
They are to be assistants to parents entreat or save them! I would not,nd to pastors. They often have un- have the courtesies of life violated. I,'i r their care youthful members of would not have any assume a dog-; churches. They have an oppor- matical or dictatorial air. I would
tunity ofknowingtheir state of mind, have no one step out of his proper
their temptations, and their dangers sphere of life. But the principle which
better than the pastor can have. It I would lay down is, that the fact of
should be theirs, therefore, to exhort church membership should inspire
them to a holy life. (4.) The aged such confidence as to make it proper
should exhort the young. Every aged for one member to exhort another
Christian may thus do much for the whom he sees going astray. Belongpromotion of religion. His experi- ing to the same family; having tho
ence is the property of the church; same interest in religion; and all suf
and he is bound so to employ it as to fering when one suffers, why should
be useful in aiding the feeble, reclaim- they not be allowed tenderly and kinding the wandering, recovering the ly to exhort one another to a holy life?
backslider, and directing the inquir- ~ While it is called ob-day. While
ing. There is a vast amount of spir- life lasts; or while you may be peritual capital of this kind in the church mitted to use the language ' To-day
that is unemployed, and that might hear the voice of God.' 'Ihe idea is,
be made eminently useful in helping that the exhortation is not to be interothers to heaven. (5.) Church mem- mitted. It is to be our daily business
bers should exhort one another. There to admonish and exhort one another.
may not be the intimacy of personal Christians are liable every day to go
fiiendship among all the members of astray; every day they need aid in
a large church, but still the connex- the divine life; and they who are felion between them should be regarded low-heirs with them  of salvation
as sufficiently tender and confidential should be ever ready to counsel and
to make it proper for any one to ad- advise them. ~ Lest any of you be
nmonish a brother who goes astray. hardened. Notes on ver. 8. It is pos.
They belong to the same communion. sible for Christians to become in a
They sit down at the same supper of sense hardened. Their minds become
the Lord. They express their assent less sensitive than they were to the
to the same articles of faith. They claims of duty, and their consciences
are *egarded by the community as uni. become less tender. Hence the pro




.. D. 64.]


CHAPTER III.


87


14 For we are made partak.
ers of Christ, ifa we hold the
a ver. 6.


priety of mutual exhortation, that
they may always have the right feeling, and may always listen to the
commands of God. ~ The deceitfulness of sin. Notes on Eph. iv. 22.
Sin is always deceitful. It promises
more than it performs. It assures us
of pleasure which it never imparts.
It leads us on beyond what was supposed when we began to indulge in
it. The man who commits sin is
always under a delusion; and sin, if
he indulges it, will lead him on from
one step to another until the heart
becomes entirely hardened. Sin puts
on plausible appearances and pretenecs; it assumes the name of virtue; it offers excuses and palliations,
until the victim is snared, and then
spell-bound he is hurried on to every
excess. If sin was always seen in
its true aspect when man is tempted
to commit it, it would be so hateful
that lie would flee from it with the
utmost abhorrence.  What young
man would become a drunkard if he
saw when he began exactly the career
which he would run? What young
man, now vigorous and healthful, and
with fair prospects of usefulness and
happiness, would ever touch the intoxicating bowl, if he saw what he
would be when he became a sot?
What man would ever enter the room
of the gambler if he saw just where
indulgence would soon lead him, and
if at the commencement he saw exactly the wo and despair which would
inevitably ensue? Who would become a voluptuary and a sensualist,
if he saw exactly the close of such a
career? Sin deceives, deludes, blinds.
Men do not, or will not, see the fearful results of indulgence. They are
deluded by the hope of happiness or
of gain; they are drawn along by the
fascinations and allurements of pleasure until the heart becomes hard
and the conscience seared -and then
they give way without remorse.


beginning of our confidence
steadfast unto the end;
From such a course, the apostle would
have Christians guarded by kind and
affectionate exhortation. Each one
should feel that he has an interest in
keeping his brother from such a doom,
and each Christian thus in danger
should be wiling to listen to the kind
exhortation of a Christian brother.
14. For we are made partakers of
Christ. We are spiritually united to
the Saviour. We become one with
him. We partake of his spirit and
his allotments. The sacred writers
are accustomed to describe the Christian as being closely united to the Sa.
viour, and as being one with him.
See Notes on John xv. 1-7; xvii. 21.
23; Eph. v. 30; I. Cor. xii. 27. The
idea is, that we participate in all that
pertains to him. It is a union of
feeling and affection; a union of prin
ciple and of congeniality; a union
of dependence as well as love; a
union where nothing is to be imparted by us, but everything gained; and
a union, therefore, on the part of the
Redeemer of great condescension.
It is the union of the branch to the
vine, where the branch is supported
and nourished by the vine, and not
the union of the ivy and the oak,
where the ivy has its own roots, and
merely clings around the oak and
climbs up upon it. What else can be
said so honourable of man as that
he is 'a partaker of Christ;' that he
shares his feelings here, and that he
is to share his honours in a brighter
world? Compared with this, what is
it to participate with the rich and the
gay in their pleasures; what would it
be to share in the honours of conquer.
ors and kings? ~ If we hold the begin.
ning of our confidence steadfast. See
Note ver. 6. If we continue to maintain
the same confidence which we had in
the beginning, or which we showed at
the commencement of our Christian
life, At first, they had been firm in the
Christian hope. They evinced true




HEBREWS.


[A. D. 64.


and strong attachment to the Redeemer. They were ardent and devoted to his cause. If they continued
to maintain that to the end, that is,
the end of life; if in the midst of all
temptations and trials they adhered
inflexibly to the cause of the Saviour,
they would show that they were true
Christians, and would partake of the
blessedness of the heavenly world
with the Redeemer. The idea is,
that it is only perseverance in the
ways of religion that constitutes certain evidence of piety. Where piety
is manifested through life, or where
there is an untiring devotion to the
cause of God, there the evidence is
clear and undoubted.   But where
there is at first great ardour, zeal,
and confidence, which soon dies away,
then it is clear that they never had any
real attachment to him and his cause.
It may be remarked here, that the
' beginning of the confidence' of those
who are deceived, and who know nothing about religion at heart, is often
as bold as where there is true piety.
The hypocrite makes up in ardour
what he lacks in sincerity; and he
who is really deceived, is usually deceived under tile influence of some
strong and vivid emotion, which he
mistakes for true religion. Often the
sincere convert is calm, though decided, and sometimes is even timorous and doubting; while the self-deceiver is noisy in profession, and clamorous in his zeal, and much dis.
posed to blame the lukewarmness of
others. Evidence of piety, therefore,
should not be built on that early
zeal; nor should it be concluded that
because there is ardour, there is of
necessity genuine religion. Ardour
is valuable, and true religion is ardent; but there is other ardour than
that which the gospel inspires. The
evidence of genuine piety is to be
Lund in that which will bear us
up under trials, and endure amidst
persecution and opposition. The doctrine here is, that it is necessary to
persevere if we would have the evidence of true piety. This doctrine;s taught everywhere in the Scrip

tures. Perseve. in what? [ answer,
not (1.) merely in a profession of religion. A man may do that and have
no piety. (2.) Not in zeal for party,
or sect. The Pharisees had that to
the end of their lives. (3.) Not in
mere honesty, and correctness of external deportment. A man may do
that in the church, as well as out of
it, and yet have no religion. But we
should persevere (1.) in the love of
God and of Christ-in conscious, ardent, steady attachment to Him to
whom our lives are professedly de
voted. (2.) In the secret duties of
religion. In that watchfulness over
the heart; that communion with God,
that careful study of the Bible; that
guardianship over tile temper; and
in that habitual intercourse with
God in secret prayer which is ap
propriate to a Christian, and which
marks the Christian character. (3.)
In the performance of the public duties of religion; in leading a Chris
tian life-as distinguished from a life
of worldliness and vanity; a life of
mere morality, and honesty; a life
such as thousands lead who are out
of tile church. There is something
which distinguishes a Christian from
one who is not a Christian; a religious from an irreligious man. There
is something in religion; something
which serves to characterize a Christian, and unless that something is
manifested, there can be no evidence
of true piety. The Christian is to be
distinguished in temper, feeling, deportment, aims, plans, from the men
of this world-and unless those characteristics are shown in the life and
deportment, there can be no wellfounded evidence of religion. Learn
(1.) that it is not mere feeling that
furnishes evidence of religion. (2.)
That it is not mere excitement that
constitutes religion. (3.) That it is
not mere ardour. (4.) That it is not
mere zeal. All these may be tempo
rary. Religion is something that lasts
through life. It goes with a man
everywhere. It is with him in trial.
It forms his plans; regulates his fem.
per; suggests his words; prompts to




A. D. 64.J


CHAPTER III.


89


15 While it is said, ~ To-day
if ve will hear his voice, harden
a ver. 7      b Nu. 14. 2, &c.
his actions. It lives with him in all
his external changes, and goes with
him through the dark valley of death,
and accompanies him up to the bar
of God, and is with him for ever.
15 While it is said, To-day, &c.
That is, persevere as long as life lasts,
or as long as it can be said 'to-day;'
and by persevering in this manner
you will have evidence that you are
the friends of the Redeemer. This
is a quotation from Ps. xcv. 7. Paul
means, undoubtedly, to make use of
this language himself as a direct exhortation to the Christians to whom
he was writing. He entreats them,
therefore, as long as It could be said
'to-day,' or as long as life lasted, to
take care lest they should harden
their hearts as had been done in the
temptation in the wilderness.
16. For some. Some of the iebrews who came out of Egypt. The
truth was that a large proportion of
them rebelled against God, and provoked him to indignation. It is somewhat remarkable that thougll all the
Hebrews seem to have joined in the
provocation - except a very small
number-Paul should have used language which would seem to imply
that the number which rebelled was
comparatively small. Another version, therefore, has been given to this
passage by some of the most eminent
critics, consisting merely in a change
in the punctuation, by which a different Yicw is given of the whole sentence, According to this it would be
a luestion, and would mean, ' But
who were they who when they had
heard did provoke? Were they not
all indeed who came out of' Egypt
under Moses? And with whom was
he angry forty years? Was it not
with those who sinned, whose carsasses fell in the wilderness?' This
version was adopted by Chrysostom,
Theodoret, and others of the Fathers;
and is adopted by Rosenmiiller, Clarke,
it*


not your hearts, as in the pro.
vocation.
16 Forb some, when they
Stuart, Pyle, and some others. In
favour of. it, it may be alleged, (1)
that the Greek will bear it, all the
change required being in the punctuation; (2) that it avoids the difficulty
which exists in the other interpreta.
tion, of supposing the apostle to imply
that but few of them rebelled, when
the truth was that it was nearly all;
(3) it thus accords with the remainder
of the exhortation, which consists in
a series of questions; and (4) it agrees
with the scope and design of he whole.
The. object was not to state that it
was not all who came out of Egypt
that rebelled, or that the number was
small, but that the great body of them
rebelled and fell in the wilderness,
and that Christians should be admonished by their example. These reasons seem to be so strong as to make
it probable that this is the true construction, and the sense then will be,
'For who were they that having
heard did provoke? Were they not
all who came out of Egypt under
Moses?'    r When they had heard
Had heard God speaking to them.
and giving them his commands
~T Did provoke. Provoked him to anger; or their conduct was such as
was fitted to produce indignation.
See Note on ver. 8. I Howbeit. AXXd
But. This particle "in a series of
questions, and standing at the head
of a question, means but, further. It
serves to connect, and give intensity
to the interrogation." Stuart. Paul
means to ask with emphasis whethei
the great mass of those who came
out of Egypt did not apostatize? At
the same time he means to intimate
that there is no security that they
who have witnessed remarkable manifestations of the greatness of God,
and who have partaken of extraordinary mercies, will not apostatize and
perish. As the Hebrews, who heard
God speak from Mount Sinai, revolted
and perished, so it is possible that




90


HEBREWS.


[A. D. 64.


had heard, did provoke: howbeit not all that came out of
Egypt by Moses.
17 But with whom was he
grieved forty years? was it not
they who witness the mercies of God
in redemption, may be in danger of
abusing all those mercies, and of perishing. By the example, therefore,
of the disobedient Israelites, he would
admonish professed Christians of their
danger. ~ Not all, &c. According
to the interpretation proposed above,
' Were they not all who came out of
Egypt?' Or ' did not all who came
out of Egypt?' The word all here
is not to be taken in the strict sense.
It is often used to denote the great
body; a large proportion; ' or vast
multitudes. Thus it is used in Matt.
iii. 5. " Then went out to him Jerusalem, and all Judea, and all the region
round about Jordan." So in John
iii. 26. "The same baptizeth, and all
men came to him."   So Phil. ii. 21.
" For all seek their own." II. Cor.
iii. 2. "Ye are our epistle, known
and read of all men." In fact there
were two exceptions-and but two
— of the adults who came out of
Egypt —Caleb and Joshua. Num.
xiv. 30. All the others murmured
against the Lord, and were prohibited
from entering the promised land. Of
the great multitudes who came out
of Egypt, and who murmured, the
exception was so small that the apostle had no scruple in saying in general
hat they were all rebellious.
17. But with whom was he grieved
'orty years?  With whom was he.gry. See Notes on ver. 10. 1 Was
- not with them that had sinned. That. d sinned in various ways-by rebelion, murmuring, unbelief.  As
God was angry with them for their
sins, we have the same reason to apprehend that he will be angry with
us if we sin; and we should, therefore, be on our guard against that unbelief whhih would lead us to depart
from hkr, ver. 12.  T Whose carrases fell, &,. Num. xiv. 29  That


with them that had sinned,
whose carcases a fell in the wilderness.
18 And to whom sware b he
a Nu. 26. 64, 65. Jude 5. b De. 1. 34, 35.


is, they all died, and were left on the
sands of the desert. The whole gene
ration was strewed along in the way
to Canaan. All of those who had seen
the wonders that God had done "in
the land of Ham;" who had been
rescued in so remarkable a manner
from oppression, were thus cut down,
and died in the deserts through
which they were passing. Num. xxvi.
64, 65. Such an example of the
effects of revolt against God, and of
unbelief, was well fitted to admonish
Christians in the time of the apostle,
and is fitted to admonish us now, of
tlh danger of the sin of unbelief. We
arc not to suppose that all of those
who thus died were excluded from
heaven.  Moscs and Aaron were
among the number of those who were
not permitted to enter the promised
land, but of their piety there can be
no doubt. Beyond all question, also
there were many others of that gene.
ration who were truly pious. But aM
different times they seem all to have
partaken of the prevalent feelings of
discontent, and were all involved in
the sweeping condemnation that they
should die in the wilderness.
18. And to whom sware he. Note
ver. 11. I~ But to them that believed
not. That did not confide in God.
Deut. i. 32. "Yet in this thing ye
did not believe the Lord your God."
In consequence of this want of faith,
God solemnly sware unto them that
they should not enter into the promised land. Deut. i. 34, 35. " And
the Lord heard the voice of your
words, and was wroth, and sware,
saying, Surely there shall not one of
these men of this evil generation, see
that good land which I sware to give
unto your fathers, save Caleb," &c.
The distinct reason, therefore, as.
signed by Moses why they did not
enter the promised land, was a want




k. D. 64.]


CHAPTER IIl.


91


that they should not enter into
his rest, but to them that believed not?


19 So a we see that they
could not enter in because of
unbelief.
a c. 4.6.


of faith, and this accords directly with
the design of the apostle here. He is
exhorting those whom he addressed
to beware of an evil heart of unbelief.
Vcr. 12. Hie says that it was such a
heart that excluded the Hebrews from
the promised land. The same thing,
says he, must exclude you from heaven-the promised home of the believer; and if that firm confidence in
God and his promises which he requires is wanting, you will be excluded from the world of eternal rest.
19. So we see, &c. We see from
the direct testimony of the Old Testament that unbelief was the reason
why they were excluded from the
promised land. Let us learn in view
of the reasoning and exhortations
here,
(1.) The evil of unbelief. It excluded that whole generation, consisting of many hundred thousand souls,
from the land of promise-the land
to which they had looked with ardent
hopes, and with warm desires. It
will exclude countless millions from
heaven. A want of confidence in God
is the great source of evil in this
world, and will be the causd of wretchedness to all eternity of unnumbered
hosts. But surely that was not a
small or unimportant thing which
strewed the desert with the bones of
that whole generation whom God
had in so remarkable a manner rescued from Egyptian servitude. And
that cannot be a small matter which
will cause multitudes to sink down
to infinite wretchedness and despair.
(2.) Let us who are professed
Christians be cautious against indulging unbelief in our hearts. Our
difficulties all begin there. We lose
confidence in God. We doubt his
promises, his oaths, his threatenings.
In dark and trying times we begin to
have doubts about the wisdom of his
dealings, and about his goodness.
Unbelief once admitted into 'he heart


is the beginning of many woes.
When a man loses confidence in God,
he is on a shoreless ocean that is full
of whirlpools, and rocks, and quick.
sands, and where it is impossible
to find a secure anchorage. There
is nothing to which he may moor
his driven bark; and he will never
find safety or peace till he comes
back to God.
(3.) Let us live a life of faith. Let
us so live that we may say with Paul,
"The life that I now live in the flesh
I live by the faith of the Son of God
who loved me and gave himself for
me." So living, we shall have peace.
The mind will be at rest. Storms
and tempests may blow, but we shall
be secure. Others may be troubled
in the vicissitudes of life, but our
minds will be at peace.
(4.) Let us live expecting the future
'rest' that remains for us. Let us
keep out eye fixed upon it. To us
there is a rest promised, as there was
to the Hebrews whom God had delivered from the land of oppression;
and we may by faith attain to that
'rest' as they might have reached the
land of Canaan.
(5.) Let us persevere to the end.
He that draws back must be' lost.
He that does not endure to the end
of life in the ways of religion can
never have been a Christian. There
is nothing which will furnish certain
evidence of religion unless our piety
is such as to lead us to persevere
till death. The man who enters on
the professed Christian life expecting
to fall away, or who can look upon
the possibility of falling away without
concern has never known anything of
the nature of true religion. He cannot be a Christian. He may have
had raptures and visions; he may be
a loud professor and a noisy and zeal
ous partisan, but he has no evidence
that he has ever known anything
about religion. That religion which




HEBREWS.


rA D. 64.


)s not connected with a frm and deternnined purpose by the grace of God
to persevere to the end of life, is no
true religion; and a man who expects
to fall away and go back again to thiworld, or who can look at such an
idea without alarm, should regard it
as a settled matter that he has no true
knowledge of God.
(6.) No man should delay the work
of salvation to a future time. Today is the accepted time; to-day the
only time of which we have any security. God speaks to-day, and to-day
his voice should be heard. No man
on any subject should defer till tomorrow what ought to be done to-day.
He who defers religion till a future
time neglects his own best interest;
violates most solemn obligations; and
endangers his immortal soul. What
security can any one have that lie
will live to sec another day? What
evidence has he that he will be any
more disposed to attend to his salvation then than lie is now? What
evidence can he havc that he will not
provoke God by this course, and bring
condemnation on his soul? Of all
delusions, that is the most wonderful
by which dying men are led to defer
attention to the concerns of the soul
to a future period of life. Nowhere
has Satan such advantage as in keeping this delusion before the mind;
and if in respect to anything the
voice of warning and alarm should
be lifted loud and long, it is in reference to this. 0 why will not men
be wise to-day? Why will they not
embrace the offer of salvation now?
Why will they not at once make sure
ofeternal happiness? And why, amidst
the changes and trials of this life,
will they not so secure the everlasting
inheritance as to feel that that is safe
-that there is one thing at least that
cannot be shaken and disturbed by
commercial embarrassment and distress; one thing secure though friends
and kindred are torn away from them;
one thing safe when their own health
fails, and they lie down on the bed
where they will bid adieu to all
earthly comforts, and from which
they will never rise?


CHAPTER IV.


ANALYSIS OF TIIE CHAPTER.


This chapter comprises two parts.
In the first (vs. 1-13), the apostle
pursues and completes the exhortation
which he had commenced in the previous chapter, drawn from the compa.
rison of the Saviour with Moses (seo
the analysis of cli. iii.); and in the
second part (vs. 14-16), he enters on
the consideration of the character of
Christ as a high priest, which is pur.
sued to the end of the doctrinal part
of the epistle.
In the first part (vs. 1-13), he de.
scribes more at length the character
of the 'rest' to whicll he had referred
in the previous chapter. He shows
(ver. l),that the promise of a 'rest'
yet remains, and that there is still
danger, as there was formerly, of
coming short of it, or of losing it.
lie affirms that such was the nature
of that promise, that it is applicable
to us as well as to those to whom it
was first made, and that the promise
of rest as really pertains to Christians
now as it did to the Hebrews of old.
Ver. 2. The reason, he adds, (ver. 2.)
why they did not enter into that rest
was, that they had not faith. This
lie had established in tile previous
chapter, ver. 18. In vs. 3-6, lie pro.
ceeds to demonstrate more at length
that there is a 'rest' remaining for
those who believe. The great object
in this part of the chapter is to prove
that a 'rest' remains for believers
now; a rest of a spiritual character,
and much more desirable than that
of the land of Canaan; a rest to which
Christians may look forward, and
which there may be danger of losing
Addressing Hebrew Christians, he
of course, appeals to the Old Testa
rent, and refers to several places
whlre tile word ' rest' occurs, and argues that those expressions are of such
a character as to show that there remains a 'rest' for Christians yet. It
would have been easy to have affirmed
this as a part of the Christian reve
lation, but throughout the epistle he
is bringing his illustrations from tlhe




A. D. 64.]


CHAPTER IV.


93


Old Testament, and shwwing to the
Hebrew Christians to whom he wrote
that there were abundant considerations in the Old Testament itself to
constitute an argument why they
should adhere inviolablyto the Christian religion. He says, therefore,
ver. 4, that God himself had spoken
of his own rest from his works; that
when   e had finished the work of
creation he had instituted a rest which
was characterized by the peace, and
beauty, and order of the first Sabbath
after the work of creation, when all
was new, and lovely, and pure. That
might be called the rest of God —a
beautifiul emblem of that which dwells
around his throne in heaven. The
meaning of this verse (ver. 4) is, that
the Bible spoke early of a rest which
appertained to God himself. In ver.
5, he goes on to say that the prospect
of entering into his rest was spoken
of as a possible thing; that some were
excluded, but that there was a place
deserved to be called 'the rest of God'
-" My rest"-to which all may come.
Of course, that rest must be of a spiritual nature, and must be different
from that of the promised land. That
' rest' the apostle implies it was possible to attain. He does not argue
this point at length, but he assumes
that God would not create a place of
rest in vain; that it was made to be
enjoyed; and that since those to whom
it was at first offered were excluded,
it must follow that it remained still;
and as they were excluded by the
want of faith, it would follow also
that it was reserved for those who had
faith. Of course, therefore, it is offered to Christians now. Ver. 6.
This view he proceeds to confirm
by another consideration. Vs. 7, 8. It
is that David, who lived nearly five
hundred years after the land of promise had been occupied by the Israelites, spoke then of the possibility of
entering into such a 'rest.' He says
(Ps. xcv. 7), that, in his time, the people were called to hear the voice of
God; that he warned them against
the guilt and danger of hardening
their hearts; that he reminded them
that it wast bV that that the Israelites


were excluded from the promised land,
and that he said that the same thing
would occur if those in his own time
should harden their hearts. It followed, therefore, that even in the time
of David there was a hope and promise of 'rest;' and that tlire was
something more intended for the true
people of God than merely entering
into the promised land. There must
be something in advance of that;
something that existed to the time of
David-and it must be, therefore, a
spiritual rest. This, the apostle adds,
ver. 8, is conclusive; for if Joshua
had given them all tile ' rest' that was
contemplated, then David would not
have spoken as he did of the danger
of being excluded from it in his time.
He, therefore, (ver. 9), comes to the
conclusion that there must still re
main a 'rest' for the people of God,
a 'rest' to which they were invited,
and which they were in danger of
losing by unbelief. He adds (ver. 10),
that he who enters into that 'rest'
ceases from toil, as God did from his
when he had finished the work of
creation. Since, therefore, there is
such a 'rest,' and since there is danger of coming short of it, the apostle
urges them (ver. 11), to make every
effort to enter into it. He adds (vs.
12, 13), as a consideration to quicken
them to earnest effort and to anxious
care lest they should be deceived, and
should fail of it, the fact that God
cannot be deceived; that his word
penetrates the heart, and that everything is naked and open before him.
There should, therefore, be the most
faithful investigation of the heart, lest
they should&fil of the grace of God,
and lose the hoped-for rest.
In the second portion of the chap.
ter (vs. 14-16), he enters on the consideration of the character of Christ
as High Priest, and says that since
we have such an High Priest as he is,
we should be encouraged to come
boldly to the throne of grace. We
have encouragement to persevere from
the fact that we have such a High
Priest, and in all our conscious weak.
ness and llelplessnes we may look to
himn for aid.




HEBREWS.


[A.. Dt;.


CHAPTER IV.
LET us a therefore fear, lest
a promise being left us of


entering into his rest, any of
you should seem to come short
of it.
a c. 12.15.


1. Let us therefore fear. Let us be
apprehensive that we may possibly
fail of that rest. The kind of fear
which is recommended here is that
which leads to caution and care. A
man who is in danger of losing his
life or health should be watchful; a
seaman that is in danger of running
on a lee-shore should be on his guard.
So we who have the offer of heaven,
and who yet are in danger of losing
it, should take all possible precautions
lest we fail of it. ~ Lest a promise
being left us. Paul assumes here that
there is such a promise. In the subsequent part of the chapter, he goes
more into the subject, and proves from
the Old Testament that there is such
a promise made to us. It is to be
remembered that Paul had not the
New Testament then to appeal to, as
we have, which is perfectly clear on
the subject, but that he was obliged
to appeal to the Old Testament. This
he did not only because the New
Testament was not then written, but
because he was reasoning with those
who had been Hebrews, and who regarded the authority of the Old Testament as decisive. If his reasoning
to us appears somewhat obscure, we
should put ourselves in his place,
and should remember that the converts then had not the full light which
we have now in the New Testament.
~ Of entering into his rest. The rest
of God-the rest of the world where
lie dwells. It is callediis rest, because it is that which he enjoys, and
which he alone can confer. There
can be no doubt that Paul refers here
to heaven, and means to say that
there is a promise left to Christians
of being admitted to the enjoyment
of that blessed world where God
dwells. 'T Any of you should seem to
come short of it. The word "seem"
here is used as a form of gentle and
mild address, implying the possibility
of thus coming short.  The word


here- iJE — is often used sc as tc
appear to give no essential addition
to the sense of a passage, though
it is probable that it always gave a 
shading to the meaning. Thus the
phrase esse videatur is often used by
Cicero at the end of a period, to denote merely that a thing was-though
he expressed it as though it merely
seemed to be. Such language is often
used in argument or in conversation
as a modest expression, as when we
say a thing seems to be so and so,
instead of saying 'it is.' In some
such sense Paul probably used the
phrase here - perhaps as expressing
what we would by this language -
' lest it should appear at last that any
of you had come short of it.' The
phrase 'come short of it' is probably
used with reference to the journey to
the promised land, where they who
came out of Egypt came short of that
land, and fell in the wilderness. They
did not reach it.-This verse teaches
the important truth that, though hea.
ven is offered to us, and that a ' rest'
is promised to us if we seek it, yet
that there is reason to think that
many may fail of reaching it who
had expected to obtain it. Among
those will be the following classecs:(1.) Those who are professors of reli.
gion but who have never known anything of true piety. (2.) Those who
are expecting to be saved by their
own works, and are looking forward
to a world of rest on the ground of
what their own hands can do. (3.)
Those who defer attention to the
subject from time to time until it becomes too late. They expect to reach
heaven, but they are not ready to give
their hearts to God now, and the sub.
ject is deferred from one period to
another, until death arrests them unprepared. (4.) Those who have been
awakened to see their guilt and danger, and who have been almost bua
not quite ready to give up their hearti




.. D. 64.]


CHAPTER IV.


95


2 For unto us was the gospel preached, as well as unto
them: but the word preached '
1 of hearing.
to God. Such were Agrippa, Felix,
the young ruler (Mark x. 21), and
such are all those who are almost but
not quite prepared to give up the
world and to devote themselves to the
Redeemer. To all these the promise
of 'rest' is made, if they will accept
of salvation as it is offered in the gospel; all of them cherish a hope that
they will be saved; and all of them
are destined alike to be disappointed.
With what earnestness, therefore,
should we strive that wo may not fail
of the grace of God!
2. For unto us was the gospel
preached as well as unto them. This
translation by no means conveys the
sense of the original. According to
this, it would seem that the gospel, as
we understand it, or the whole plan
of salvation, was communicated to
them, as well as to us. But this is by
no means the idea. The discussion
has reference only to the promise of
rest, and the assertion of the apostle
is, that this good news of a promise
of rest is made to us as really as it
was made to them. 'Rest' was pro.
mised to them in the land of Canaan
-an emblem of the eternal rest of
the people of God. That was unquestioned, and Paul took it fbr
granted. His object now is, to show
that a promise of 'rest' is as really
made to us as it was to them, and
that there is the same danger of failing to secure it as there was then.
It was important for him to show
that there was such a promise made
to the people of God in his time, and
as he was discoursing of those who
were Hebrews, he of course made his
appeal to the Old Testament. The
literal translation would be, ' For we
are evangelized - Etlsv EvnTyyseXaopivoi
-as well as they.' The word evan.
gelize means to communicate good
news, or glad tidings; and the idea
here is, that the good news, or glad
tidings of 'rest' is announced to us


did not profit them,2 not being
mixed with faith in them that
heard it.
2 or, because they wei e not united byfaith to.
as really as it was to them. This
the apostle proves in the following
verses.  ~ But the word preached.
Marg. Of hearing. The word preach
we also use now in a technical sense
as denoting a formal proclamation of
the gospel by the ministers of religion. But this is not the idea here
It means, simply, the word which
they heard; and refers particularly to
the promise of 'rost' which was
made to them. That message was
communicated to them by Moses.
I Did not profit them. They derived
no advantage from it. They rejected
and despised it, and were, therefore,
excluded from the promised land. It
exerted no influence over their hearts
and lives, and they lived and died as
though no such promise had been
made. Thus many persons live and
die now. The offer of salvation is
made to them. They are invited to
come and be saved. They are assured that God is willing to save them,
and that the Redeemer stands with
open arms to welcome them to heaven. They are trained up under the
gospel; are led early in life to the
sanctuary; are in the habit of attend.
ing on the preaching of the gospel
all their days, but still what they hear
exerts no saving influence on their
hearts. At the close of life all that
could be truly said of them is, that
they have not been profited; it has
been no real advantage to them in
regard to their final destiny that they
have enjoyed so many privileges.
I Not being mixed with faith in them
that heard it. Marg. 'Or, because
they were not united by faith to.'
There are some various readings on
this text, and one of these has given
occasion to the version in the margin
Many MSS. instead of the common
I reading —vyKEKpaiEvos-by which the
L word mixed would be united to
1b 6 dyos-'the word,' have another
s reading — avyKscpayLtYovs - - acording




HEBREWS.


[A. D. 61


to which the word mixed would refer
to them,' and would mean that they
who heard the word and rejected it
were not mixed, or united with tAose
who believed it. The former reading
makes the best sense, and is the best
sustained; and the idea is, that the
message which was preached was
not received into the heart by faith.
They were destitute of faith, and the
message did not profit them. The
word mixed is supposed by many of
the best critics to refer to the process
by which food is made nutritive, by
being properly mixed with the saliva
and the gastric juice, and thus converted into chyme, and chyle, and
then changed into blood. If suitably
mixed in this manner, it contributes
to the life and health of the bodily
frame; if not, it is the means of dis.
ease and death. So it is supposed
the apostle meant to say of the message which God sends to man. If
properly received; if mixed or united
with faith, it becomes the means of
spiritual support and life. If not, it
furnishes no aliment to the soul, and
will be of no advantage. As food
when properly digested incorporates
itself with the body, and gives it
support, so those critics suppose it to
be of the word of God, that it incorporates itself with the internal
and spiritual man, and gives it support and life. It may be doubted,
sowever, whether the apostle had any
such allusion as this, and whether it
is not rather a refinement of the
critics than of Paul. The wtord used
here properly denotes a mixing or
mingling together, like water and
wine, II. Mac. xv. 39; a uniting together in proper proportions and order, as of the body, I. Cor. xii. 24;
and it may refer here merely to a
proper union of faith with the word,
in order that it might be profitable.
The idea is, that merely to hear the
message of life with the outward ear
will be of no advantage. It must be
believed, or it will be of no benefit.
The mesage is sent to mankind at
large. God declares his readiness to
save all. But this message is of no


advantage to multitudes- for such
reasons as these. (1.) Many do not
attend to it at all. They do not even
listen respectfully to it. Multitudes
go not near the place where the gospel is proclaimed; and many, when
there, and when they seem to attend,
have their minds and hearts on other
things. (2.) Many do not believe it.
They have doubts about the whole
subject of religion, or about the particular doctrines of the gospel-and
while they do not believe it, how can
they be benefited by it? How can a
man be profited by the records of history if he does not believe them?!
How can one be benefited by the
truths of science if he does not believe
them? And if a man was assured
that by going to a certain place he
might close a bargain that would be
a great advantage to him, of what
use would this information be to him
if he did not believe a word of it? So
of the knowledge of salvation; the
facts of the history recorded in the
Bible; the offer of eternal life. (3.)
Men do not allow the message of life
to influence their conduct, and of
course it is of no advantage to them.
Of what use can it be if they steadily
resist all the influence which it would
have, and ought to have, on their
lives? They live as though it were
ascertained that there is no truth in
the Bible; no reason for being in
fluenced by the offered hope of eter.
nal life, or alarmed by the threatened
danger of eternal death. Resolved to
pursue a course of life that is at va.
riance with the commands of God,
they cannot be profited by the message
of salvation. Having no faith which
influences and controls the heart,
they are not in the least benefited by
the offer of heaven. When they die,
their condition is in no wise made
better by the fact that they were
trained up in a pious family; that
they were instructed in the Sabbathschool; that they had the Bible in
their dwellings, and that they sat re.
gularly under a preached go4spel
For any advantage to be derived trj.n
all this in the future world, they




A. ). 64.]


CHAPTER IV.


97


3 For we which have be.
lieved do enter into rest; as he
said, ' As I have sworn in my
a Ps. 95. 11.
might as well have never heard the
message of life. Nay it would have
been better for them. The only effect
of these privileges is to harden them
in guilt, and to sink them deeper in
hell. Notes, II. Cor. ii. 16.
3. For we which have believed do
enter into rest. That is, it is a certain fact that believers will enter into
rest. That promise is made to 'believers;' and as we have evidence
that we come under the denomination
of believers, it will follow that we
have the offer of rest as well as they.
That this is so, the apostle proceeds
Lo prove; that is, he proceeds to show
from the Old Testament that there
was a promise to 'believers' that they
would enter into rest. Since there
was such a promise, and since there
was danger that by unbeliefthat 'rest'.night be lost, he proceeds to show
hern the danger, and to warn them
*f it. ~I As he said, &c. See ch. iii.
11. The meaning of this passage is
this. 'God made a promise of rest
co those who believe. They to whom
ihe offer was first made failed, and
lid not enter in.  It must follow,:hereforc, that the offer extended to
others, since God designed that some
should enter in, or that it should not
be provided in vain. To them it was
solemnn declaration that unbelievers
should not enter in, and this implied
that beliesets would. As we now,',says he, 'sustain the character of
believers, it follows that to us the promise of rest is now made, and we
may partake of it.' ~ If they shall
enter, &c. That is, they shall not
enter in. See ch. iii. 11. The "rest"
here spoken of as reserved for Christians must be different from that of
the promised land. It is something
that pertains to Christians now, and
it must, therefore, refer to the 'rest'
that remains in heaven. ~ Although
the works were finished, &c. This is.5A


wrath, if they shall enter into
my rest; although the works
were finished from the founda
tion of the world.


a difficult expression. What works
are referred to? it may be asked.
How does this bear on the subject
under discussion? How can it be a
proof that there remains a 'rest' to
those who believe now? This was
the point to be demonstrated; and this
passage was designed clearly to beai
on that point. As it is in our translation, the passage seems to make no
sense whatever. Tindal renders i14
" And that spake he verily long after
that the works were made from the
foundation of the world laid;" which
makes much better sense than our
translation.  Doddridge explains it
as meaning, ' And this may lead us
further to reflect on what is elsewhere
said concerning his works as they
were finished from the foundation of
the world.' But it is difficult to see
why they should reflect on his works
just then, and how this would bear
on the case in hand. Prof. Stuart
supposes that the word "rest" must
be understood here before "works,"
and translates it, "Shall not enter
into my rest, to wit, rest from the
works which were performed when
the world was founded."  Prof. Robinson (Lex.) explains it as meaning,
"The rest here spoken of, ' MY rest,'
could not have been God's resting
from his works (Gen. ii. 2), for this
rest, the Sabbath, had already existed
from the creation of the world." Dr.
J. P. Wilson (MS. Notes) renders i,
"For we who have believed, do enter
into rest (or a cessation) indeed (ealrou)
of the works done (among men) from
the beginning of the world." Amidst
this variety of interpretation it is difficult to determine the true sense.
But perhaps the main thought may
be collected from the following re.
marks. (1.) The Jews as the people
of God had a rest promised them ir
the land of Canaan. 0^ that they
failed by their unbelief.  (2.) The




98


HEBREWS.


LA. D. 61


4 For he spake in a certain
place of the seventh day on this
wise," And God did rest the
seventh day from all his works.
purpose of the apostle was to prove
that there was a similar promise made
to the people of God long subsequent
to that, and to which all his people
were invited. (3.) That rest was not
that of the promised land, it was such
as God had himself when he had
finished the work of creation. That
was peculiarly his rest-the rest of
God, without toil, or weariness, and
after his whole work was finished.
(4.) His people were invited to the
same rest-the rest of God-to partake of his felicity; to enter into
that bliss which he enjoyed when he
had finished the work of creation.
The happiness of the saints was to
be like that. It was to be in their case
also a rest from toil-to be enjoyed
at the end of all that they had to do.
To prove that Christians were to attain to such a rest, was the purpose
which the apostle had in view-show.
ing that it was a general doctrine
pertaining to believers in every age,
that there was a promise of rest for
them. I would then regard the middle clause of this verse as a parenthesis, and render the whole, 'For we
who are believers shall enter into rest
-[the rest] indeed which occurred
when the works were finished at the
foundation of the world-as he said
[in one place] as I have sworn in my
wrath they shall not enter into my
rest.' That was the true rest-such
rest o- repose as God had when he
Anlsned the work of creation-such
as he has now in heaven. This gives
the highest possible idea of the dignity and desirableness of that 'rest'
to which we look forward-for it -is
to be such as God enjoys, and is to
elevate us more and more to him.
What more exalted idea can there be
of happiness than to participate in
the calmness, the peace, the repose,
'e freedom from raging passions,
from wearisome toil, and from agi

5 And in this place again
if they shall enter into my rest.
a Ge. 2.2.


tating cares, which God enjoys I
Who, torn with conflicting passions
here, wearied with toil, and distracted
with care, ought not to feel it a pri.
vilege to look for ward to that rest?
Of this rest the Sabbath and the pro
mised land were emblems. They to
whom the promise was made did not
enter in, but some shall enter in, and
the promise therefore pertains to us.
4. For he spake. Gen. ii. 2. T And
God did rest. 'At the close of the
work of creation he rested.  The
work was done. That was the rest
of God. He was happy in the con.
templation of his own works; and he
instituted that day to be observed
as a memorial of his resting from
his works, and as a type of the eternal rest which remained for man.'
The idea is this, that the notion of
rest of some kind runs through all
dispensations. It was seen in the
finishing of the work of creation,
seen in the appointment of the Sab.
bath; seen in the offer of the pro.
mised land, and is seen now in the
promise of heaven. All dispensations
contemplate rest, and there must be
such a prospect before man now.
When it is said that " God did rest,"
of course it does not mean that lie
was wearied with his toil, but merely
that he ceased fioom the stupendous
work of creation. Ile no more put
forth creative energy, but calmly con
templated his own works in their
beauty and grandeur. Gen. i. 31. In
carrying forward the great affairs of
the universe, he always has been
actively employed (Johl v. 17), but
lie is not employed in the work of
creation properly so called. That is
done; and the sublime cessation from
that constitutes the ' rest of God.'
5. And in this place again. Ps.
xcv. 11.  T If they shall enter. Tha.
is, they shall not enter. See Notes
cli. iii. 11.  T'he object of quoting




A, D. 64.]


CHAPTER IV.


6 Seeing therefore it remaineth that some must enter therein, and they a to whom' it was
first preached entered not in
because of unbelief.
a c. 3. 19.  1 the gospel.


7 Again, he limiteth a cer.
tain day, saying in David, To
day, after so long a time; (as
it is said) b To-day, if ye will
hear his voice, harden not your
hearts.
b Ps. 95. 7.


this here seems to be two-fold. (1.)
To show that even in this Psalm God
spoke of his rest, and said that they
should not enter into it; and (2.) it is
connected with ver. 6, and is designed
to show that it was implied that a
rest yet remained. ' Tlat which deserves to be called the divine rest is
spoken of in the Scriptures, and as
they did not enter into it, it follows
that it must be in reserve for some
others, and that the promise must
still remain.'
6. Seeing therefore it remaineth that
somne?msust enter therein. That is,
'Since there is a rest spoken of in the
Scriptures, implying that it is to be
enjoyed by some, and since they to
whom it was first promised did not
inherit it, it follows that it must still
be in reserve.' This is the conclusion which the apostle draws from
the argument in the previous verses,
and is connected with ver. 9, where
lie says that "there remaineth a rest
to the people of God "-the point to
which the whole argument tended.
The statement in vs. 7, 8, is to be regarded as an interruption in stating
the conclusion, or as the suggestion
of a new thought or a new argument
bearing on the subject, which he sets
down even while stating the conclusioil from his argument. It has the
appearance of being suggested to him
as a new thought of importance, and
which he preferred to place even in
the midst of the summing up of the
argument rather than omit it altogether. It denotes a state of mind
full of tie subject, and where one idea
came hastening after another, and
which it was deemed important to
notice, even though it should seem to
he out of place. The position in this
verse (6) is, that it was a settled or


indisputable matter that some would
enter into rest. The implied argu.
ment to prove this is, (1) that there
was a ' rest' spoken of which deserved
to be called a divine rest, or the ' rest
of God;' (2) it could not be supposed
that God would prepare such a rest
in vain, for it would follow that if he
had fitted up a world of rest, he designed that it should be occupied. As
lie knew, therefore, that they to whom
it was first offered would not enter in.
it must be that he designed it for some
others, and that it remained to be oc.
cupied by us now. ~ And they to
whom it was first preached. Marg.
The Gospel. Gr. Evangelized; that
is, to whom the good news of the resi
was first announced-the Israelites
~ Entered not in because of unbeliej.
See Notes ch. iii. 19.
7. Again, he limiteth. He desig
nates, or definitely mentions. The
word rendered limiteth-opine —means
to bound, to set a boundary-as of a
field, or farm; and then to determine
or fix definitely, to designate, appoint.
Here it means, that lie specifics par.
ticularly, or mentions expressly. ~ A
certain day. A particular time; he
mentions TO-DAY particularly. Thai
is, in the time of David, he uses the
word "to-day," as if there was then
an offer of rest, and as if it were then
possible to enter into it. The object
of the additional thought was to show
that the offer of rest was not confined
to the Israelites to whom it was first
made; that David regarded it as ex
isting in his day; and that man might
even then be invited to come and par.
take of the rest that was promised.
'Nearly five hundred years after the
time when the Israelites were going
to the promised land, and when the
offer of rest was made t. them, we




100


HEBREWS.


[A. D. 64


8 For if 'Jesus had given afterward have spoken of an.
themn rest, then would he not other day.
9 There remaineth therefore
1 That is, Joshua, 
2 or, keeping of a Sabbath.  a2 rest to the people of God.
I~_                       


hear David speaking of rest still; rest
which was offered in his time, and
which might then be lost by hardening
the heart. It could not be, therefore,
that the offer of rest pertained merely
to the promised land. It must be something in advance of that. It must be
something existing in the time of
David. It must be an offer of heaven.' A Jew might feel the force of
this argument more than we do; still
it is conclusive to prove the point under consideration, that there was a
rest spoken of long after the offer of
the promised land, and that all the
promises could not have pertained to
that. ~ Saying in David. In a
Psalm composed by David, or rather
perhaps, saying by David; that is, God
spake by him. ~ To-day. Now:-,hat is, even in the time of David.
~ After so long a time. That is, so
'ong after the first promise was made;
to wit, about five hundred years.
These are the words of Paul calling
attention to the fact that so long a
time after the entrance into the promised land there was still a speaking
of " to-day," as if even then they were
called to partake of the rest. ~ As
it is said. To quote it exactly; or
to bring the express authority of the
Scriptures. It is expressly said even
after that long time, ' to-day-or Now,
if you will hear his voice.' All this
is to prove that even in that time there
was an offer of rest.
8. For if Jesus. Marg. 'That
is, Joshua.' The Syriac renders it,
Joshua the Son of Nun.' Jesus is
the Greek mode of writing Joshua,
and there can be no doubt that Joshua
is here intended. The object is to
prove that Joshua did not give the
people of God such a rest as to make
it improper to speak of a 'rest' after
that time. 'If Joshua had given
them a complete and final rest; if by
his conducting them to the promised


I


land all had been done which had
been contemplated by the promise,
tlhn it would not have been alluded
to again, as it was in the time of David.' Joshua did give them a rest in
the promised land; but it was not all
which was intended, and it did not
exclude the promise of another and
more important rest. ~ Then would
he not. Then God would not have
spoken of another time when that
rest could be obtained. The 'other
day' here referred to is that which is
mentioned before by the phrase 'today,' and refers to the time in which
it is spoken of long after Joshua, to
wit, in the tine of David.
9. There remaineth, therefore, a rest.
This is the conclusion to which the
apostle comes. The meaning is this,
that according to the Scriptures there
is now a promise of rest made to the
people of God. It did not pertain
merely to those who were called to
go to the promised land, nor to those
who lived in the time of David, but it
is still true that the promise of rest pertains to all the people of God of every
generation. The reasoning by which
the apostle comes to this conclusion
is briefly this. (1.) That there was
a rest - called 'the rest of God'spoken of in the earliest period of the
world-implying that God meant that
it should be enjoyed. (2/ That the
Israelites, to whom the promise was
made, failed of obtaining that which
was promised by their unbelief. (3.)
That God intended that some should
enter into his rest-since it would not
be provided in vain. (4.) That long
after the Israelites had fallen in the
wilderness, we find the same refer
ence to a rest which David in his
time exhorts those whom he addressed
to endeavour to obtain. (5.) That if
all that had been meant by the word
rest, and by the promise, had been
accomplished when Joshua conducted




A. D. 64.]


CHAPTER IV.


10)


the Israelites to the land of Canaan,
we should not have heard another day
spoken of when it was possible to
forfeit that rest by unbelief. It followed, therefore, that there was something besides that; something that
pertained to all the people of God to
which the name rest might still be
given, and which they were exhorted
still to obtain. The word rest in this
verse-uaa3PrLarpo —Saabbatism, in the
margin is rendered keeping of a Sabbath. It is a different word from
cd;3arov-the Sabbath; and it occurs
nowhere else in the New Testament,
and is not found in the Septuagint.
It properly means a keeping Sabbath
-fiom  caiP3at;wo- to keep Sabbath.
This word, not used in tile New Testament, occurs frequently in the Septuagint. Ex. xvi. 30; Lev. xxiii. 32;
xxvi. 35; II. Chron. xxxvi. 21; and
in III. Esdr. i. 58; II. Macca. vi. 6.
It differs from the word Sabbath. That
denotes the time-the day; this, the
keeping, or observance of it; the festival.  It means here a resting, or
an observance of sacred repose-and
refers undoubtedly to heaven, as a
place of eternal rest with God. It cannot mean the rest in the land of Canaan-for the drift of the writer is to
prove that that is not intended. It
cannot mean the Sabbath, properly so
called-for then the writer would have
employed the usual word adS,3arovSabbath. It cannot mean the Christian Sabbath-for the object is not to
prove that there is such a day to be
observed, and his reasoning about being excluded from it by unbelief and
by hardening the heart would be irrelevant. It must mean, therefore, heaven-the world of spiritual and eternal rest; and the assertion is, that
there is such a resting, or keeping of
a Sabbath in heaven for the people of
God. Learn hence, (1.) that heaven
is a place of cessation from wearisome
toil. It is to be iike the ' rest' which
God had after the work of creation
(ver. 4, Note), and of which that was
the type and emblem. There will be
employment there, but it will be without fatigue; there will be the occu9*


pation of the inind, and of whatever
powers we may possess, but without
weariness. Here we are often worn
down and exhausted. The body sinks
under continued toil, and falls into
the grave. There the slave will rest
from his toil; tiie man here oppressed
and broken down by anxious care
will cease from  his labours.  We
know but little of heaven; but we
know that a large part of what now
oppresses and crushes the frame will
not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the ex.
haustion which proceeds from the
love of gain, and from ambition, will
be unknown. In the wearisome toils
of life, then, let us look forward to
the rest that remains in heaven, and
as the Tabourer looks to the shades of
the evening, or to the Sabbath as a
period of rest, so let us look to hea.
ven as the place of eternal repose.
(2.) Heaven will be like a Sabbath.
The best description of it is to say it
is an eternal Sabbath. Take the Sabbath on earth when best observed, and
extend the idea to eternity, and let
there be separated all idea of imper
fection from its observance, and that
would be heaven. The Sabbath is
holy; so is heaven. It is a period of
worship; so is heaven. It is for praise
and for the contemplation of heavenly
truth; so is heaven. The Sabbath is
appointed that we may lay aside
worldly cares and anxieties for a little season here; heaven that we may
lay them aside for ever. (3.) The
Sabbath here should be like heaven.
It is designed to be its type and em.
blem. So far as the circumstances
of the case will allow, it should be
just like heaven. There should be
the same employments; the same
joys; the same communion with God
One of the best rules for employing
the Sabbath arigbt is, to think what
heaven will be, and then to endeavour
to s' end it in the same way. One
p
day in seven at least should remind
us of what heaven is to be; and that
day may be, and should be, the most
happy of the seven. (4.) They who


pation of the mind, and of whatever
powers we may possess, but without
weariness. Here we are often worn
down and exhausted. The body sinks
under continued toil, and falls into
the grave. There the slave will rest
from his toil; tie man here oppressed
and broken down by anxious care
will cease from  his labours.  We
know but little of heaven; but we
know that a large part of what now
oppresses and crushes the frame will
not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the
love of gain, and from ambition, will
be unknown. In the wearisome toils
of life, then, let us look forward to
the rest that remains in heaven, and
as the labourer looks to the shades of
the evening, or to the Sabbath as a
period of rest, so let us look to hea.
ven as the place of eternal repose.
(2.) Heaven will be like a Sabbath.
The best description of it is to say it
is an eternal Sabbath. Take the Sabbath on earth when best observed, and
extend the idea to eternity, and let
there be separated all idea of imper
fection from its observance, and that
would be heaven. The Sabbath is
holy; so is heaven. It is a period of
worship; so is heaven. It is for praise
and for the contemplation of heavenly
truth; so is heaven. The Sabbath is
appointed that we may lay aside
worldly cares and anxieties for a little season here; heaven that we may
lay them aside for ever. (3.) The
Sabbath here should be like heaven.
It is designed to be its type and em.
blem. So far as the circumstances
of the case will allow, it should be
just like heaven. There should be
the same employments; the same
joys; the same communion with God
One of the best rules for employing
the Sabbath aright is, to think what
heaven will be, and then to endeavour
to spend it in the same way. One
day in seven at least should remind
us of what heaven is to be; and that
day may be, and should be, the most
happy of the seven. (4.) They who




HEBREWS.


[A. D. 64.


10 For he that is entered from his own works, as God did
into his rest, he also hath ceased from his.


I


do not love the Sabbath on earth, are
not prepared for heaven. If it is to
them a day of tediousness; if its hours
move heavily; if they have no delight
in its sacred employments, what would
an eternity of such days be? Ilow
would they be passed? Nothing can
be clearer than that if we have no
such happiness in a season of holy
rest, and in holy employments here,
we are wholly unprepared for heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be one long unbroken SABBATH-an eternity of sue
cessive Sabbath hours. But what
to a sinner could be a more repulsive and gloomy prospect than such
an eternal Sabbath?  (5.) If this
be so, then what a melancholy view
is furnished as to the actual preparation of the great mass of men
for heaven!  How is the Sabbath
now spent? In idleness; in business;
in travelling; in hunting apd fishing;
in light reading and conversation;
in sleep; in visiting; in riding, walking, lounging, ennui;-in revelry and
dissipation; in any and every way
except the right way; in every way
except in holy communion with God.
What would the race be if once translated to heaven as they are! What
a prospect would it be to this multitude to have to spend an eternity
which would be but a prolongation
of the Sabbath of holiness! (6.) Let
those who love the Sabbath rejoice in
the prospect of eternal rest in heaven.
In our labour let us look to that world
where wearisome toil is unknown;
in our afflictions, let us look to that
world where tears never fall; and
when our hearts are pained by the
violation of the Sabbath all around
us, let us look to that blessed world
where such violation will cease for
ever. It is not far distant. A few
steps will bring us there. Of any
Christian it may be said that perhaps
his next Sabbath will be spent in heaven —near the:hrone of God.


10. For he that is entered into rest.
That is, the man who is so happy as
to reach heaven, will enjoy a rest
similar to that which God had when
he finished the work of creation. It
will be (1) a cessation from toil; and
(2) it will be a rest similar to that of
God-the same kind of enjoyment,
the same freedom from care, anxiety,
and labour. How happy then are
they who have entered into heaven!
Their toils are over. Their labours
are done. Never again will they know
fatigue. Never more will they feel
anxious care. Let us learn then (1.)
not to mourn improperly for those
who have left us and gone to heaven.
Happy in the rest of God, why should
not we rejoice? Why wish them
back again in a world of toil? (2.)
Let us in our toils look forward to
the world of rest. Our labours will
all be over. The weary man will lay
down his burden; the exhausted
frame will know fatigue no more.
Rest is sweet at night after the toils
of day; how much more sweet will
it be in heaven after the toils of life!
Let us (3.) labour while it is called today. Soon we shall cease from our
work. All that we have to do is to
be done soon. We shall soon cease
from our work as God did from his.
What we have to do for the salvation
of children, brothers, sisters, friends,
and for the world, is to be done soon.
From the abodes of bliss we shall not
be sent forth to speak to our kindred
of the blessedness of that world, or to
admonish our friends to escape from
the place of despair. The pastor will
not come again to warn and invite
his people; tl;- parent will not come
again to tell his childrcn of the Sa.
viour and of heaven; the neighbour
will not come to admonish his neighbour. Comp. Luke xvi. 24-29. We
shall ALL have ceased from our work
as God did from his; and never again
shall we speak to a living friend to
invite him to heaven.




-. D, 64.]


CHAPTER IV.


103


11 Let ~ us labour therefore
to enter into that rest, lest any
man fall after the same examole of' unbelief.
a 2 Pe. 1. 10.  1 or, disobedience.


11. Let us therefore labour. Let us
earnestly strive. Since there is a
rest whose attainment is worth all
our efforts; since so many have
failed of reaching it by their unbelief,
and since there is so much danger
that we may fail of it also, let us
give all diligence that we may enter
into it. Heaven is never obtained
but by diligence, and no one enters
there who does not earnestly desire
it, and who does not make a sincere
effort to reach it. ~ Of unbelief.
Marg. disobedience. The word unbelief best expresses the sense, as the
apostle was showing that this was
the principal thing that prevented
men from entering into heaven. Sec
Notes chl. iii. 12.
12. For the word of God. The design of this and the following verse
is obvious. It is to show that we
cannot escape the notice of God; that
all insincerity, unbelief, hypocrisy,
will be detected by him; and that
since our hearts are perfectly open
before him, we should be sincere and
should not attempt to deceive him.
The sense is, that the truth of God is
all-pcnctrating and searching, and
that the real thoughts and intents of
the heart will be brought to light,
and that if there is insincerity and
self-deception there can be no hope
of escape. There has been a great
variety of opinion here about the
meaning of the phrase 'the word of
God.'  Some have supposed that it
means the Lord Jesus; others, the
whole of the divine revelation; others
the gospel; others the particular
threatening referred to here.  The
'word of God' is that which God
speaks-whether it be a promise or a
threatening; whether it be law or
gospel; whether it be a simple declaration or a statement of a doctrine.
TIhe idea here is, that what God had


12 For the word b of God is
quick, and powerful, and sharper than any two-edged sword,
piercing even to the dividing
b Is. 49. 2.     c Re. 1.16.
said is fitted to detect hypocrisy and
to lay open the true nature of the
feelings of the soul, so that there can
be no escape for the guilty.  Iis
truth is adapted to bring out the real
feelings, and to show man exactly
what he is. Truth always has this
power-whether preached, or read,
or communicated by conversation, or
impressed upon the memory and conscience by the Holy Spirit. There
can be no escape from the penetrating, searching application of the word
of God. That truth has power to
show what man is, and is like a
penetrating sword that lays open the
whole man. Comp. Isa. xlix. 2. The
phrase 'the word of God' here may
be applied, therefore, to the truth ot
God however made known to the
mind. In some way it will bring
out the real feelings, and show what.
man is. ~ Is quick. Gr. B&v-living.
It is not dead, inert, and powerless.
It has a living power, and!s encrgetio
and active. It is adapted to produce
this effect. ~ And powerful. Mighty.
Its power is seen in awakening the
conscience; alarming the fears; lay
ing bare the secret feelings of the
heart, and causing the sinner to
tremble with the apprehension of the
coming judgment.    All the great
changes in the moral world for the
better, have been caused by the power
of truth. Thev are such as the truth
in its own nature is fitted d effect,
and if we may judge of its power by
the greatness of the revolutions produced, no words can over-estimate the
might of the truth which God has revealed.  T Sharper than any two.
edged sword. Literally, two-mouthed
sword -iaropvor. The word mouth
was given to the sword because it
seemed to devour all before it. It
consumed or destroyed as a wild beast
does. The comparison of the word




104


HEBREWS.


LA. D. 64.


asunder of soul and spirit, and a discerner      of the thoughts
of the joints and marrow, and is and intents of the hea.t.
a Ps. 139. 2. Je. 17. 10. Re. 2. 23.


of God to a sword or to an arrow, is
designed to show its power of penetrating the heart.  Eccl. xii. 11.
" The words of the wise are as goads,
and as nails fastened by the masters
3f assemblies." Comp. Isa. xlix. 2.
"And he hath made my mouth like a
sharp sword." Rev. i. 16. "And
out of his mouth went a sharp twoedged sword," ii. 12. 16; xix. 15.
The comparison is common in the
classics, and in Arabic poetry. See
Gesenius, on Isa. xlix. 2. The idea
is that of piercing, or penetrating;
and the meaning here is, that the
word of God reaches the heart-the
very centre of action, and lays open
the motives and feelings of the man.
It was common among the ancients
to have a sword with two edges. The
Roman sword was commonly made
in this manner. The fact that it had
two edges made it more easy to penetrate, as well as to cut with every way.
~ Piercing even to the dividing asunder. Penetrating so as to divide.
~ Soul and spirit. The animal life
from the immortal soul. The former
word here-XvXr —soul-is evidently
ised to denote the anrmal life, as dis-.inguished from the mind or soul.
The latter word-7rvvlra - spirit -
means the soul; the immaterial and
immortal part; that which lives
when the animal life is extinct. This
distinction occurs in I. Thcss. v. 23,
"your whole spirit, and soul, and
body;" and it is a distinction which
we are constantly in the habit of
makingl There is the body in manthe animal life-and the immortal
part that leaves the body when life is
extinct. Mysteriously united, they
constitute one man. When the animal
life is separated from the soul, or
when the soul leaves the animated
body, the body dies, and life is extinct.
To separate the one from the other
is, therefore, the same as to take lifeand this is the idea here, that the
aVord of God is like a sharp sword


that inflicts deadly wounds.  The
sinner "dies:"-that is, he becomes
dead to his former hopes, or is
"slain" by the law. Rom. vii. 9. " I
was alive without the law once; but
when the commandment came, sin
revived, and I died."  This is the
power referred to here-the power of
destroying the hopes of the sinner;
cutting him down under conviction;
and prostrating him as if a sword had
pierced his heart. I And of the joints
and marrow. The figure is still con
tinued of the sword that takes life.
Such a sword would seem to penetrate
even the joints and marrow of the
body. It would separate the joints,
and pierce through the very bones to
the marrow. A similar effect, Paul
says, is produced by truth. It seens
to penetrate the very essence of the
soul, a;-:! law it all open to the view.
~ And is a t.,.cerner of the thoughts.
It shows what the thoughts and intentions are. Prof. Stuart, Bloomfield,
and some others, suppose that the reference here is to God speaking by
his word. But the more natural con
struction certainly is, to refer it to
the word or truth of God. It is true
that God searches the heart, and
knows the thoughts, but that is not
the truth which is promineni. here.
It is, that the thoughts and hitcnts
of the heart are brought out.o view
by the word of God. And c n any
one doubt this? See Rorn. vii. 7. Is
it not true that men are rnado to see
their real character under tht; exhibition of the truth of God? That in
the light of the law they see their past
lives to be sinful? That the exhibi
tion of truth calls to their recollection
many long-forgotten sins? And that
their real feelings are brought out
when the truth of God is proclaimed?
Men then are made to look cpon their
motives as they had never done be.
fore, and to see in their hearts feel.
ings whose existence they would nol
have suspected if it had ntm. beer ' r




A. D. 64.j


CHAPTER IV.


105


13 Neither is there any creature that is not manifest in his
sight: but all things are naked a


and opened unto the eyes of him
with whom we have to do.
a Pr. 15. 1L


the exhibition of the truth. The exhibition of the truth is like pouring
down the beams of the sun at midnight on a dark world; and the truth
lays open the real feelings of the sinner as that sun would disclose the
clouds of wickedness that arc now
performed under cover of the night.
Many a man has a deep and fixed
hostility to God and to his gospel who
might never be sensible of it if the
truth was not faithfully proclaimed.
The particular idea here is, that the
truth of God will detect the feelings
of the hypocrite and self-deceiver.
They cannot always conceal their
emotions, and the time will come
when truth, like light poured into the
soul, will reveal their unbelief and
their secret sins. They who are cherishing a hope of salvation, therefore,
should be on their guard lost they
mistake the name for the reality.
Let us learn from this verse, (1.) the
power of truth. It is fitted to lay
open the secret feelings of the soul.
There is not an effect produced in
awakening a sinner; or in his convic.
tion, conversion, and sanctification,
which the truth is not adapted to produce. The truth of God is not dead;
nor fitted to make men worse; nor
designed merely to show its own
weakness, and to be a mere occasion
)n which the Holy Spirit acts on the
mind;-it is in its own nature FITTED
to produce just the effects which are
produced when it awakens, convicts,
converts, and sanctifies the soul. (2.)
The truth should be preached with
the feeling that it is adapted to this
end. Men who preach should endeavour to understand the nature of the
mind and of the moral feelings, as
really as he who would inflict a deadly
wound should endeavour to understand enough about anatomy to know
where the heart is, or he who administers medicine should endeavour to
know what is adapted to remove cer

tain diseases. And he who has no
belief in the efficacy of truth to pro.
duce any effect, resembles one who
should suppose that all knowledge of
the human system was needless to
him who wished to perform a surgi.
cal operation, and who should cut at
random-piously leaving it with God
to direct the knife; or he who should
go into a hospital of patients and administer medicines indiscriminately
— devoutly saying that all healing
must come from God, and that the
use of medicine was only to show its
own weakness! Thus many men
seem  to preach.  Yet for aught
that appears, truth is just as wisely
adapted to save the soul as medicine is to heal the sick; and why
then should not a preacher be as care.
ful to study the nature of truth and
its adaptedness to a particular end, as
a student of the healing art is to un.
derstand the adaptedness of medicine
to cure disease? The true way of
preaching is, to feel that truth is
adapted to the end in view; to select
that which is best fitted for that end;
to preach as if the whole result depended on getting that truth before
the mind and into the heart-and
then to leave the whole result with
God-as a physician with right feelings will exert all his skill to save
his patient, and then commit the
whole question of life and health to
God. He will be more likely to praise
God intelligently who believes that he
has wisely adapted a plan to the end
in view, than he who believes that
God works only at random.
13. Neither is there any creature
that is not manifest in his sight. There
is no being who is not wholly known
to God. All his thoughts, feelings,
plans, are distinctly understood. Of
the truth of this there can be no doubt.
The design of the remark here is, to
guard those to whom the apostle was
writing from self-deception -. since




HEBREWS.


[A. D. 64


they coul i conceal nothing from God.
~ All things are naked. Exposed;
uncovered   There is nothing that
can be c ncealcd from  God.   Ps.
cxxxix. 11, 12.
"The veil of night is no disguise,
No screen from thy all-searching eyes'.
Thy hands can seize thy foes as soon
Thro' midnight shades as blazing noon."
~ And opened-rcrpaXXt-Aclva.  The
word here used-TpaXr7Xiw —properly means (1.) to lay bare the neck,
or to bend it back, so as to expose the
throat to being cut. (2.) To expose;
to lay open in any way. Why the
word is used here has been a matter
of inquiry. Some have supposed that
the phrase is derived from offering
sacrifice, and from the fact that the
priest carefully examined the victim
to see whether it was sound, before it
was offered. But this is manifestly
a forced exposition.  Others have
supposed that it is derived from the
custom of bending back the head of
a criminal so as to look full in his
face, and recognise him so as not to
be mistaken; but this is equally
forced and unnatural. This opinion
was first proposed by Erasmus, and
has been adopted by Clarke and
others. Bloomfield, following, as he
says, the interpretation of Chrysostom, Grotius (though this is not the
sentiment of Grotius), Beza, Atling,
Hammond, and others, supposes the
allusion to be to the custom of cutting
the animal down the back bone
through the spinal marrow, and thus
of laying it open entirely. This sense
would well suit the connexion. Grotius supposes that it means to strip
off the skin by dividing it at the neck,
and then removing it. This view is
also adopted substantially by Doddridge. These explanations are forced,
and imply a departure more or less
from the proper meaning of the Greek
word. The most simple and obvious
meaning is usually the best in explaining the Bible. The word which
the apostle employs relates to the
neck-retpdXs\o;-and not to the spinal
marrow, or the skin. The proper
meaning of the verb is to bend the


neck back so as to expose it in from
when an animal is slain. Passow.
Then it means to make bare; to remove everything like covering; to
expose a thing entirely-as the naked
neck is for the knife. The allusion here
is undoubtedly to the sword which Paul
had referred to in the previous verse,
as dividing the soul and spirit, and the
joints and marrow; and the meaning
is, that in the hand of God, who held
that sword, everything was exposed
We are in relation to that, like an
animal whose neck is bent back, and
laid bare, and ready for the slaughter.
Nothing hinders God from striking,
there is nothing that can prevent that
sword from penetrating the heartany more than when tile neck of the
animal is bent back and laid bare,
there is anything that can hinder the
sacrificing priest from thrusting the
knife into tile throat of the victim.
If this be the true interpretation,
then what an affecting view does it
give of the power of God, and of the
exposedness of man to destruction!
All is bare, naked, open. There is
no concealment; no hindrance; no
power of resistance. In a moment
God can strike, and his dreadful sentence shall fall on the sinner like the
knife on the exposed throat of the
victim. What emotions should the
sinner have who feels that he is ex
posed each moment to the sentence of
eternal justice-to the sword of God
-as the animal with bent-back neck
is exposed to the knife! And what
solemn feelings should all have who
remember that all is naked and open
before God! Were we transparent
so that the world could see all we
are, who would dare go abroad 
Who would wish the world to read
all his thoughts and feelings for a
single day? Who would wish his
best friends to look in upon his naked
soul as we can look into a room
through a window? 0 what blushes
and confusion; what a hanging down
of the head, and what an effort to
escape from the gaze of men would
there be, if every one knew that all
his secret feelings were seen by every




A. D. 64.]


CHAPTER 1V.


107


14 Seeing then that we have
a great high     priest,/that  is
passed   into the heavens, Jesus
person whom he met! Social enjoyment would end; and the now gay
and blithe multitudes in the streets
would become processions of downcast and blushing convicts. And yet
all these are known to God. He
reads every thought; sees every feeling; looks through the whole soul.
How careful should we be to keep
our hearts pure; how anxious that
there should be nothing in the soul
that we are not willing to have known!
~T With whom we have to do. Literally,
with whom is our account. Our account; our reckoning is to be with
him before whom all is naked and
open. We cannot, therefore, impose
on him. We cannot pass off hypocrisy for sincerity. IHe will judge us
according to truth, not according to
appearances; and his sentence, therefore, will be just. A man who is to
be tried by one who knows all about
him, should be a pure and holy man.
14. Seeing then that we have a great
high priest. The apostle here resumes
the subject which had been slightly
hinted at in ch. ii. 17, iii. 1, and pursues it to the end of cli. x. The object is to show that Christians have a
great High Priest as really as the Jews
had; to show wherein he surpassed
the Levitical priesthood; to show how
all that was said of the Aaronic
priesthood, and all the types pertaining to that priesthood, were fulfilled
in the Lord Jesus; and to state and
illustrate the nature of the consolations which Christians might derive
from the fact that they had such an
High Priest. One of the things on
which the Jews most valued their religion, was the fact that it had such
a minister of religion as their high
priest-the most elevated functionary
of that dispensation. It came therefore to be of the utmost importance
to show that Christianity was not inferior to the Jewish religion in this
respect, and that the High Priest of
the Christian profession we lld not


the Son of God, let us hold '
fast our profession.
a c 9. 12. 24.    b c. 10. 23.
suffer in point of dignity, and in the
value of the blood with which he
would approach God, and in the efficacy of his intercession, when corn
pared with the Jewish high priest.
Moreover, it was a doctrine of Christianity that the Jewish ritual was to
pass away; and its temple services
cease to be observed. It was, therefore, of vast importance to show why
they passed away, and how they were
superseded. To do this, the apostle
is led into this long discussion respecting their nature.  He shows
that they were designed to be typical.
He proves that they could not purify
the heart, and give peace to the conscience. He proves that they were
all intended to point to something
future, and to introduce the Messiah
to the world; and that when this object was accomplished, their great
end was secured, and they were thus
all fulfilled. In no part of the Bible
can there be found so full an account
of the design of the Mosaic institutions, as in chs. v.-x. of this epistle;
and were it not for this, the volume
of inspiration would be incomplete.
We should be left in the dark on
some of the most important subjects
in revelation; we should ask questions for which we could find no certain answer. The phrase 'great high
priest' here is used with reference to
a known usage among the Jews. In
the time of the apostle the name high
priest pertained not only to him who
actually held the office, and who had
the right to enter into the holy of
holies, but to his deputy, and to those
who had held the office but who had
retired from it, and perhaps also the
name was given to the head of each
one of the twenty-four courses or
classes into which the priests were
divided. Comp. Notes Luke i. 5;
Matt. xxvi. 3.  The name 'great
high priest' would designate him who
actually held the office, and was at
the head of all the other priests; and




HEBREWS.


LA. D. 64


15 For we have not an high
priest which cannot be touched
with the feeling of our infira 1ro. 11. 8.
the idea here is, not merely that the
Lord Jesus was a priest, but that he
was at the head of all; in the Christian economy he sustained a rank
that corresponded with that of the
great high priest in tile Jewish.
~ That is passed into the heavens.
Ch. ix. 12. 24. The Jewish high
priest went once a year into the most
holy place in the temple, to offer the
blood of the atonement. Notes on
ch. ix. 7. Paul says that the Christian High Priest has gone into heaven. He has gone there also to make
intercession, and to sprinkle the blood
of the atonement on the mercy-seat.
Notes ch. ix. 24, 25. ~ Jesus the Son
of God. Not a descendant of Aaron,
but one much greater —the Son of
God. Notes ch. i. 2. ' Let us hold
fast our profession. See Notes ch. x.
23; iii. 14. Note ch. iii. 1. This is
the drift and scope of the epistle-to
show that Christians should hold fast
their profession, and not apostatize.
The object of the apostle now is to
show why the fact that we have such
a High Priest, is a reason why we
should hold fast our professed attachment to him. These reasons-which
are drawn out in the succeeding chapters-are such as the following. (1.)
We may look to him for assistancesince he can be touched with the feeling of our infirmities. Ch. iv. 15,16.
(2.) The impossibility of being renewed again if we should fall away
from him, since there is but one such
High Priest, and since the sacrifice
for sin can never be repeated. Ch. vi.
(3.) The fact that all the ancient
types were fulfilled in him, and that
everything which there was in the
Jewish dispensation to keep men from
apostasy, exists much more powerfully
in the Christian scheme.  (4.) The
fact that they who rejected the laws
of Moses died without mercy, and
much more any one who should reject the Son of God must expect more


mit es; but was in all points
tempted like as we are, yet
withoutb sin.
b 1 Pe. 2. 22. 1 Jno. 3. 5.
certain and fearful severity. Cl. x.
27-30. By considerations such at
these, the apostle aims to show them
the danger of apostasy, and to urge
them to a faithful adherence to their
Christian profession.
15. For we have not an high priest
which cannot be touched. Our High
Priest is not cold and unfeeling.
That is, we have one who is abun
dantly qualified to sympathize with
us in our afflictions, and to whom,
therefore, we may look for aid and
support in trials.  Iad we a high
priest who was cold and heartless;
who simply performed the external
duties of his office without entering
into the sympathies of those who
came to seek for pardon; who had
never experienced any trials, and who
felt himself above those who sought
his aid, we should necessarily feel
disheartened in attempting to over
come our sins, and to live to God.
His coldness would repel us; his
stateliness would awe us; his distance and reserve would keep us
away, and perhaps render us indifferent to all desire to be saved. But
tenderness and sympathy attract those
who are feeble, and kindness does
more than anything else to encourage
those who have to encounter difficul.
ties and dangers. See Notes ch. ii.
16-18. Such tenderness and sym
pathy has our Great High Priest
~ But was in all points tempted like
as we arc. Tried as we are. See
Notes ch. ii. 18. IHe was subjected
to all the kinds of trial to which we
can be, and he is, therefore, able to
sympathize with us and to aid us.
He was tempted-in the literal sense
he was persecuted; he was poor; ho
was despised; he suffered bodily pain,
lie endured the sorrows of a lingering
and most cruel death. I Yet without
sin. I. Pet, ii. 22. " Who did no sin."
Isa. liii. 9. " He had done no violence,
neither was there any deceit in his




A. D. 64.]


CHAPTER IV.


109


16 Let us therefore      come mercy, and find grace to help
boldly    unto   the  throne  of in time of need.
grace, that we      may   obtain          a Ep. 3. 12. c. 10. 19-22.
mouth." Heb. vii. 26. " Who is holy, self-condemned-and our first cry
harmless, undefiled, separate from  should be for mercy-mercy.  A man
sinners."  The importance of this who comes to God not feeling his
fact —that the Great High Priest of need of mercy must fail of obtaining
the Christian profession was 'without the divine favour; and he will be best
sin,' the apostle illustrates at length prepared to obtain that favour who
in chs. vii. —ix. He here merely has the deepest sense of his need of
alludes to it, and says that one who forgivencss. I Andfind grace. Fawas 'without sin' was able to assist vour-strength, help, counsel, direc.
those who were sinners, and who put tion, support, for the various duties
their trust in him.               and trials of life. This is what we
16. Let us therefore come boldly unto next need-we all need-we always
the throne of grace. 'The throne of need. Even when pardoned, we need
grace!' What a beautiful expression. grace to keep us from sin, to aid us
A throne is the scat of a sovereign; in duty, to preserve us in the day of
a throne of grace is designed to re- temptation. And feeling our need of
present a sovereign seated to dispense this, we may come and ask of God
mercy and pardon. The illustration all that we want for this purpose.
or comparison here may have been Such is the assurance given us; and
derived from the temple service. In to this bold approach to the throne of
that service God is represented as grace all are freely invited. In view
seated in the most holy place on the of it, let us (1.) rejoice that there
mercy-seat.  The high priest ap- is a throne of grace. What a world
proaches that seat or throne of the would this be if God sat on a throne
divine majesty with the blood of the of justice only, and if no mercy were
atonement to make intercession for ever to be shown to men! Who is
the people, and to plead for pardon. there who would not be overwhelmed
See Notes on ch. ix. 7, 8. That scene with despair? But it is not so. He
was emblematic of heaven. God is is on A THRONE OF GRACE. By day
seated on a throne of mercy. The and by night; from year to year;
great High Priest of the Christian from generation to generation; he is
calling, having shed his own blood to on such a throne. In every land he
make expiation, is represented as ap- may be approached, and in as many
proaching God and pleading for the different languages as men speak,
pardon of men. To a God willing to may they plead for mercy. In all
show mercy he comes with the merits times of our trial and temptation we
of a sacrifice sufficient for all, and may be assured that he is seated on
pleads for their salvation. We may, that throne, and wherever we are, we
therefore, come with boldness and may approach him with acceptance.
look for pardon. We come not de- (2.) We need the privilege of coming
pending on our own merits, but we before such a throne. We are sinful
come where a sufficient sacrifice has -and need mercy: we are feeble,
been offered for human guilt; and and need grace to help us. There is
where we are assured that God is mer- not a day of our lives in which we
ciful. We may, therefore, come with. do not need pardon; not an hour in
out hesitancy, or trembling, and ask which we do not need grace. (3.) How
f r all the mercy that we need. obvious are the propriety and necessity
~ That we may obtain mercy. This of prayer! Every man is a sinneris what we want first.  We need and should pray for pardon; every
pardon-as the first thing when we man is weak, feeble, dependent, and
rome to God. We are guilty and should pray for grace. Not till a man
10




HEBREWS.


[A. 1)D. 64.


can prove that he has never done any
sin, should he maintain that he has
no need of pardon; not till he can
show that he is able alone to meet
the storms and temptations of life,
should he feel that he has no need to
ask for grace. Yet who can feel this?
And how strange it is that all men do
not pray! (4.) It is easy to be forgiven. All that needs to be done is,o plead the merits of our Great High
Priest, and God is ready to pardon.
Who would not be glad to be able to
pay a debt in a manner so easy? Yet
how few there are who are willing to
pay the debt to justice thus! (5.) It
is easy to obtain all the grace that we
need. We have only to ask for itand it is done. How easy then to
meet temptation if we would! How
strange that any should rely on their,wn strength, when they may lean;i the arm of God  (6.) If men arc.,t pardoned, and if they fall into sin
and ruin, they alone are to blame.
There Is A THRONE OF GRACE. It is
always accessible. There is A GoD.
He is always ready to pardon. There
IS A REDEEMER. He is the Great
High Priest of men. He is always
interceding. His merits may always
be pleaded as the ground of our salvation. Why then, O why, should any
remain unforgiven and perish? On
them alone the blame must lie. In
their own bosoms is the reason why
chey are not saved.
CHAPTER V.
ANALYSIS OF THE CIAPTER.
In this chapter the subject of the
priestly office of Christ is continued
and further illustrated. It had been
introduced ch. ii. 17, 18; ch. iii. 1;
ch. iv. 14-17. The Jews regarded
the office of high priest as an essential feature in the true religion; and
it became, therefore, of the highest
importance to show that in the Christian system there was a High Priest
every way equal to that of the Jews.
In his rank; in his character; and
in the sacrifice which he offired, he
was more than equal to the Jewish
high priest, and they who bad for

saken Judaism and embraced Chris.
tianity had lost nothing in this re.
spect by the change, and had gained
much. It became necessary, therefore, in making out this point, to institute a comparison between the
Jewish high priest and the Great Author of the Christian religion, and
this comparison is pursued in this
and the following chapters.  The
comparison in this chapter turns
mainly on the qualifications for the
office, and the question whether the
Lord Jesus had those qualifications.
The chapter embraces the following
points:I. The qualifications of a Jewish
higlh priest. Vs. 1-4. They arc these.
(1.) He must have been ordained or
appointed by God for the purpose ot
offering gifts and sacrifices for sins
Vcr. 1. (2.) He must be tender and
compassionate in his feelings, so that
he can sympathize with those for
whom he ministers. Vcr. 2. (3.) He
must have an offering to bring to God,
and be able to present a sacrifice alike
for himself and for the people. Vcr. 3.
(4.) He could not take this honour
on himself, but must have evidence
that he was called of God, as was
Aaron. Ver. 4.
II. An inquiry whether these qualifications were found in the Lord
Jesus, the great High Priest of the
Christian dispensation. Vs. 5-10. In
considering this, the apostle specifies
the following qualifications in him,
corresponding to those which he had
said were required by the Jewish
high priest. (1.) He did not take this
honour on himself, but was called di.
rectly by God, and after an order superior to the Aaronic priesthood-the
order of Melchisedck. Vs. 5, 6. 9, 10.
(2.) He was kind, tender, and com.
passionate, and showed that he was
able to sympathize with those for
whom he had undertaken the office.
When on the earth lie had evinced
all the tenderness which could be de.
sired in one who had come to pity
and save mankind. IIc had a tender,
sensitive, humaa nature. lHe felt
deeply as a man, under the prasure




A. D. 64.J


CHAPTER V.


111


CIAPTER V.            ing to God, that he may offer
OR every high priest taken both gifts and sacrifices for
from among men is ordain- sins:
ed a for men in things pertain-         a c. 8.3.


of the great sufferings which he endured, and thus showed that he was
abundantly qualified to sympathize
with his people. Vs. 7, 8.
III. In verse 10 the apostle had
introduced, incidentally, a topic of
great difficulty; and lie adds (vs. 11
-14), that lie had much to say on
that subject, but that those whom he
addressed were not qualified then to
understand it. They ought to have
been so far advanced in knowledge
as to have been able to embrace the
more abstruse and difficult points
connected witli the doctrines of Christianity. But they needed, he says,
instruction even yet in the more simple elements of religion, and lie feared
that what he had to say of Melchisedek would be far above their comprehension. This point, therefore, he
drops for the present, and in ch. vi.
states again, and at greater length,
the danger of apostasy, and the importance of perseverance in endeavouring to comprehend the sublime
mysteries of the Christian religion;
and then (ch. vii.) he resumes the
subject of the comparison between
Christ and Melchizcdeck.
1. For every high priest. That is,
among the Jews, for the remarks relate to the Jewish system. The Jews
had one high priest who was regarded
as the successor of Aaron. The word
'high priest' means chief priest; that
is, a priest of higher rank and office
than others. By the original regulation the Jewish high priest was to be
of the family of Aaron (Ex. xxix. 9),
though in later times the office was
frequently conferred on others.  In
the time of the Romans it had become
venal, and the Mosaic regulation was
disregarded. II. Mac. iv. 7; Jos. Ant.
xv, 3. 1. It wvts no longer held for
life, so that there were several persons
at one time to whom was given the
tle of high priest. The higl priest


was at the head of religious affairs,
and was the ordinary judge of all
that pertained tc religion, and even
of the general justice of the Hebrew
commonwealth. Dcut. xvii. 8-1.2;
xix. 17; xxi. 5; xxiii. 9, 10. He only
had the privilege of entering the most
holy place once a year, on the great
day of atonement, to make expiation
for the sins of the people. Lcv. xvi.
He was to be the son of one who had
married a virgin, and was to be free
from any corporeal defect. Lev. xxi.
13. The dress of the high priest was
much more costly and magnificent
than that of the inferior order of




112                        HEBREWS.                      [A. D. 64.
priests. Ex xxxix. 1-9. lIe wore a or bag. It was adorned with twelve
mantle or robe —meil —Yj —ofblu,  precious stones, each one having the
with the borders cr'r irlname of one of' the tribes of Israel.
with the borders embroidered with The two upper corners of the breastpomegranates in purple and scarlet; plae w   Ler cotnecd to the pod, and
plate were fI:stelled to the ephlod, and
an ephod —113X —madeofcotton,with tlh two lower to the girdle. The
crimson, purple, and blue, and orna- preceding cut is supposed to give an
inented with gold, worn over the robe illustration of this part of the dress
or mantle, without sleeves, and di- of the high priest. It is copied from
vided below the arm-pits into two Taylor's  Fragments, appended to
parts or halves, of which one was in Calmnet. As there is frequent refer.
front covering the breast, and the ence to the high priest of the Jews in
other behind covering the back. In this epistle, and as he performed so
the ephod was a breastplate of curious important an office among the HIeworkmanship, and on the head a brews, it may be useful to have a
mitre. The breastplate was a piece view of the appearance of this officer
of broidered work about ten inches in full dress.  The following cuts
square, and was made double, so as will illustrate this.  The first reto answer the purpose of a pouchpresents him with the robe and the




.. D. 64.]


CHAPTER V.


113


ephod. On each shoulder is seen an Or it ma! be that the meaning is,
onyx stone, upon each of which were that every high priest on earth-inengraved the names of six of the eluding all under the old dispensatribes of the children of Israel. The tion and the great High Priest of the
breastplate is also seen with a wrought new-is ordained with reference to
chain of gold fastened to each corner, the welfare of men, and to bring some
and passing under the arms and over valuable offering for man to God.
each shoulder. The dress is described ~ Is ordained for men. Is set apart
at length in Ex. xxviii. The second or consecrated for the welfare of men.
cut exhibits the dress of the high The Jewish high priest was set apart
priest on the day of expiation, and is to his office with great solemnity.
ery7 plain and simple, consisting only See Ex. xxix. I In things pertaining
of plain linen with a sash and girdle. to God. In religious matters, or with
Lcv. xvi. 4. 23. ~ Taken from among reference to the worship and service
men., There may be an allusion here of God. He was not to be a civil
to the fact that the great High Priest ruler, nor a teacher of science, nor a
of the Christian dispensation had a! military leader, but his business was
higher than human origin, and was 1to superintend the affairs of religion,
selected from a rank far above men. I V That he may offer both gifts. Thai


10 *




HEBREWS.


[A. D. 64.


2 Who can      have compassion on the ignorant, and on
them that are out of the way;
1 reasonably bear with.
is, thank-offerings, or oblations which
would be the expressions of gratitude.
Many such offerings were made by
the Jews under the laws of Moses,
and the high priest was tile medium
by whom they were to be presented
to God. ~ And sacrifices for sins.
Bloody offerings; offerings made of
slain beasts. The blood of expiation
was sprinkled by him on the mercyseat, and he was the appointed medium by which such sacrifices were
to be presented to God. Notes ch. ix.
6-10. We may remark here (1.)
that the proper office of a priest is to
present a sacrifice for sin. (2.) It is
improper to give the name priest to a
minister of the gospel. Tlhe reason
is, that he offers no sacrifice; he
sprinkles no blood. He is appointed
to " preach the word," and to lead the
devotions of the church, but not to
offer sacrifice. Accordingly the New
Testament preserves entire consistency on this point, for the name
priest is never once given to the apostles, or to any other minister of the
gospel. Among the Papists there is
consistency-though gross and dangerous error-in the use of the word
priest. They believe that the minister of religion offers up ' the real boqy
and blood of our Lord;' that the
bread and wine are changed by the
words of consecration into the 'body
and blood, the soul and divinity, of
the Lord Jesus' (Decrees of the Council of Trent), and that this is really
offered by him as a sacrifice. Accordingly they 'elevate the host;'
that is, lift up, or offer the sacrifice, and require all to bow before
it and worship, and with this view
they are consistent in retaining the
word priest. But why should this
name be applied to a Protestant minister, who believes that all this is
blasphemy, and who claims to have
no sacrifice to offer when lie comes to
minister before God? Tho great sa

for that he ~ himself also is
compassed with infirmity.
3 And by reason hereof he
a c. 7. 28.
crifice; the one sufficient atonement,
has been offered-and the ministers
of the gospel are appointed to pro.
claim that truth to men, not to offer
sacrifices for sin.
2. Who can have compassion. Marg
Reasonably bear with. The idea is
that of sympathizing with. The high
priest is taken from among men, in
order that he may have a fellowfeeling for those on whose behalf he
officiates. Sensible of his own igno.
rance, he is able to sympathize with
those who are ignorant; and compassed about with infirmity, he is
able to succour those who have like
infirmities. ~ And on them that are
out of the way. The erring, and the
guilty. If he were taken from an
order of beings superior to men, he
would be less qualified to sympathize
with those who felt that they were
sinners, and who needed pardon.
~ For that he himself also is compassed with in.firmity. See chap. vii.
28. He is liable to err; he is subject
to temptation; he must die, and ap.
pear before God;-and encompassed
with these infirmities, lie is better
qualified to minister in behalf of
guilty and dying men. For the same
reason it is, that the ministers of the
gospel are chosen from among men.
They are of like passions with others.
They are sinners; they are dying
men. They can enter into the feelings
of those who arc conscious of guilt;
they can sympathize with those who
tremble in dread of death; they can
partake of the emotions of those who
expect soon to appear before God.
3. And by reason hereof. Because
he is a sinner; an imperfect man.
I As for the people, so also for himself, to offer for sins. To make an
expiation for sins.  He needs the
same atonement; lie offers the sacri.
flee for himself which he does for
others. Lev. ix. 7. The same thing
is tlrle of the ministers of religion




A. D. 64.]


CHAPTER V.


115


ought, as for the people, soa
also for himsel U, to offer for sins.
4 And     no man taketh this
honour unto himself, but he
a Lc. 9.7.      b 2 Ch. 2G. 18.
now. They conic before God feeling
that they have need of the benefit of
the same atonement which     they
preach to others; they plead the
merits of the same blood for their
own salvation which they show to be
indispensable for the salvation of
others.
4. And no man taketh this honour
o himself. No one has a right to
enter on this office unless he has the
qualifications which God has prescribed. There were fixed and definite laws in regard to the succession
in the office of the high priest, and to
the qualifications of him who should
hold the office. ~ But he that is called
of God as was Aaron. Aaron was
designated by name. It was necessary that his successors should have
as clear evidence that they were
called of God to the office, as though
they had been mentioned by name.
The manner in which the high priest
was to succeed to the office was designated in the law of Moses, but in
the time of Paul these rules were little regarded. The office had become
venal, and was conferred at pleasure
by the Roman rulers. Still it was
true that according to the law, to
which alone Paul here refers, no one
might hold this office but he who had
the qualifications which Moses prescribed, and which showed that he
was called of God. We may remark
here, (1.) that this does not refer so
much to an internal, as to an external
call. He was to have the qualifications prescribed in the law-but it is
not specified that he should be conscious of an internal call to the office,
or be influenced by the Holy Spirit to
it. Such a call was, doubtless, in the
highest degree desirable, but it was
not prescribed as an essential qualification. (2.) This has no reference to
the call;9 the woi k of the Christian


that is called of God, as was
Aaron.e
5 So also Christ d glorified
not himself to be made an high
c Ex. 28. 1. Nu. 16. 40.  d Jno 8. 54.


ministry, and should not be applied
to it. It should not be urged as a
proof-text to show that a minister of
the gospel should have a' call' directly
from God, or that he should be called
according to a certain order of succession. The object of Paul is not
to state this - whatever may be the
truth on this point. His object is, to
show that the Jewish high priest was
called of God to his office in a certain
way, showing that he held the appointment from God, and that therefore it was necessary that the Great
High Priest of the Christian profession should be called in a similar
manner. To this alone the comparison should be understood as applicable.
5. So also Christ glorified not himself. See Notes John viii. 54. The
meaning is, that Jesus was not ambitious; that he did not obtrude himself into the great office of high
priest; he did not enter upon its
duties without being regularly called
to it. Paul claimed that Christ held
that office; but, as he was not de,
scended from Aaron, and as no one
might perform its duties without
being regularly called to it, it was
incumbent on him to show that Jesus was not an intruder, but had
a regular vocation to that work.
This he shows by a reference to
two passages of the Old Testament.
~ But he that said unto him. That is,
he who said to him 'Thou art my
Son,' exalted him to that office. He
received his appointment from him.
This was decisive in the case, and
this was sufficient, if it could be made
out, for the only claim which Aaron
and his successors could have to the
office, was the fact that they had re.
ceived their appointment from God.
~ Thou art my Son. Ps. ii. 7. See
this passage explained in the Notes




k16


HEBREWS.


[A. D. 64,


priest; but he that said unto
him, a Thou art my Son, to-day
have I begotten thee.
6 As he saith also in another




place, Thou b art a priest for
ever after the order of Melchisedek.
a Ps. 2. 7.      b Ps. 110. 4.




on Acts xiii. 33. It is here used with
reference to the designation to the
priestly office, though in the Psalm
more particularly to the anointing
to the office of king. The propriety
of this application is fcunded on the
fact that the language in the Psalm
is of so general a character, that it
may be applied to any exaltation of
the Redeemer, or to any honour conferred on him. It is here used with
strict propriety, for Paul is saying
that Jesus did not exalt himself, and
in proof of that he refers to the fact
that God had exalted him by calling
him his ' Son.'
6. As he saith also in another place.
Ps. ex. 4. ~ Thou art a priest for
ever.  It is evident here that the
apostle means to be understood as
saying that the Psalm referred to
Christ, and this is one of the instances
of quotation from the Old Testament
respecting which there can be no
doubt. Paul makes much of this argument in a subsequent part of this
epistle, (ch. vii.) and reasons as if no
one would deny that the Psalm had a
reference to the Messiah. It is clear
from this that the Psalm was understood by the Jews at that time to
have such a reference, and that it
was so universally admitted that no
one would call it in question. That
the Psalm refers to the Messiah has
been the opinion of nearly all Christian commentators, and has been admitted by the Jewish Rabbins in
general also. The evidence that it
refers to the Messiah is such as the
following. (1.) It is a Psalm of David, and yet is spoken of one who
was superior to him, and whom lie
calls his "Lord." Vcr. 1. (2.) It cannot be referred to JEIOVAHI himself,
for he is expressly (ver. 1.) distinguished from him who is here addressed. (3.) It cannot be referred to
any one in the time of ~'vid, for




there was no one to whom he would
attribute this character of superiority
but God. (4.) For the same reason
there was ho one among his posterity,
except the Messiah, to whom he
would apply this language. (5.) It is
expressly ascribed by the Lord Jesus
to himself. Matt. xxii. 43, 44. (6.)
The scope of the Psalm is such as to
be applicable to the Messiah, and
there is no part of it which would be
inconsistent with such a reference.
Indeed, there is no passage of the
Old Testament of which it would be
more universally conceded that there
was a reference to the Messiah, than
this Psalm. ~ Thou art a priest. He
is not here called a high priest, for
Mcllchisedck did not bear that title,
nor was the Lord Jesus to be a high
priest exactly in the sense in which
the name was given to Aaron and
his successors. A word is used, therefore, in a general sense to denote that
he would be a priest simply, or would
sustain the priestly office. This was
all that was needful to the present
argument which was, that he was
designated by God to the priestly
office, and that he had not intruded
himself into it. ~ Flor ever. This
was an important circumstance of
which the apostle makes much use
in another part of the epistle. See
Notes ch. vii. 8. 23, 24. The priesthood of the Messiah was not to change
from band to hand; it was not to be
laid down at death; it was to remain
unchangeably the same. I After the
order. The word rendered orderTrdLs-means 'a setting in order'hence arrangement or disposition. It
may be applied to ranks of soldiers,
to the gradations of office; or to any
rank which men sustain in society
To say that he was of the same order
with Melchisedck, was to say that he
was of the same rank or station. He
was like him ir his designation to the




A. D. 64.]


CHAPTER V.


17


7 Who in the days of his prayers and supplications,with
flesh, when he had offered up         a Mat. 26.39.44


office. In what respects he was like
him the apostle shows more fully in
ch. vii. One particular in which there
was a striking resemblance, which
did not exist between Christ and any
other high priest, was, that Melchisedek was both a priest and a king.
None of the kings of the Jews were
priests; nor were any of the priests
ever elevated to the office of king.
But in Melchisedek these offices were
united, and this fact constituted a
striking resemblance between him
and the Lord Jesus. It was on this
principle that there was such pertinency in quoting here the passage
from the second Psalm. See ver. 5.
The meaning is, that Melchisedek
was of a peculiar rank or order; that
he was not numbered with the Levitical priests, and that there were important features in his office which
differed from theirs. In those features
it was distinctly predicted that the
Messiah would resemble him.  MIelchisedek. See Notes on cll. vii. 1, seq.
7. Who. That is, the Lord Jesusfor so the connexion demands. The
object of this verse and the two following is, to show that the Lord Jesus
had that qualification for the office of
priest to which he had referred in ver.
2. It was one important qualification for that office that he who sustained it should be able to show compassion, to aid those that were out of
the way, and to sympathize with sufferers; in other words, they were
themselves encompassed with infirmity, and thus were able to succour
those who were subjected to trials.
The apostle shows'now that tile Lord
Jesus had those qualifications, as far
as it was possible for one to have
them who had no sin. In the days
of his flesh he suffered intensely; he
prayed with fervour; he placed himself in a situation where he learned
subjection and obedience by his trials;
and in all this he went far beyond
what had been evinced by the priests


under the ancient dispensation. I In
the days of his flesh. When he ap.
peared on earth as a man. Flesh is
used to denote human nature, and
especially human nature as susccpti.
ble of suffering. The Son of God
still is united to human nature, but it
is human nature glorified, for in his
case, as in all others, " flesh and blood
cannot inherit the kingdom of God.'
I. Cor. xv. 50. He has now a glor
fled body (Phil. iii. 21), such as the
redeemed will have in the future
world. Comp. Rev. i. 13-17. The
phrase ' days of his flesh,' means the
time when he was incarnate, or when
he lived on earth in human form.
The particular time here referred to,
evidently, was the agony in the garden of Gethsemane. ~ Prayers and
supplications. These words are often
used to denote the same thing. If
there is a difference, the formerseiatss-means petitions which arise
from a sense of need-from  etopa —
to want, to need; the latter refers
usually to supplicationfor protection,
and is applicable to one who under a
sense of guilt flees to an altar with
the symbols of supplication in his
hand. Suppliants in such cases often
carried an olive-branch as an emblem
of the peace which they sought. A
fact is mentioned by Livy respecting
the Locrians that may illustrate this
passage.  "Ten delegates from the
Locrians, squalid and covered with
rags, came into the hall where the
consuls were sitting, extending the
badges of suppliants-olive-branches
-according to the custom of the
Greeks; and prostrated themselves
on the ground before the tribunal,
with a lamentable cry." Lib. xxix. c. 16.
The particular idea in the word here
used-iKerrlpia-is petition for protection, help, or shelter (Passow), and
this idea accords well with the design
of the passage.  The Lord Jesus
prayed as one who, had need, and as
one who desired protection, shelter, or




118


HEBREWS.


[A. D. (A.
L


strong crying and tears, unto from death, anat was beard' in
him that was able a to save him that he feared:


a Matt. 26. 53.


help. The words here, therefore, do
not mean the same thing, and are not
merely intensive, but they refer to
distinct purposes which the Redeemer
had in his prayers. He was about
to die, and as a man he needed the
divine help; he was, probably, tempted
in that dark hour (Note John xii. 30),
and he fled to God for protection.
~ With strong crying. This word
does not mean weeping, as the word
'crying' does familiarly with us. It
rather means an outcry, the voice of
wailing and lamentation. It is the
cry for help of one who is deeply distressed, or in danger; and refers here
to the earnest petition of the Saviour
when in the agony of Gethscmane,
or when on the cross. It is the intensity of the voice which is referred
to when it is raised by an agony of
suffering. Comp. Luke xxii. 44. " He
prayed more earnestly." Matt. xxvii.
46. "And about the ninth hour Jesus cried with a loud voice-My God,
my God, why hast thou forsaken me?"
See also Matt. xxvi. 38, 39; xxvii. 50.
~ And tears. Jesus wept at the grave
of Lazarus (John xi. 35), and over
Jerusalem. Luke xix. 41. It is not
expressly stated by the Evangelists
that lie wept in the garden of Gethsemane, but there is no reason to
doubt that he did. In such an intense agony as to cause a bloody
sweat, there is every probability that
it would be accompanied with tears.
We may remark then, (1.) that there
is nothing dishonourable in tears,
and that man should not be ashamed
on proper occasions to weep.  The
ftct that the Son of God wept is a
full demonstration that it is not
disgraceful to weep.  God has so
made us as to express sympathy
for others by tears. Religion does
not make the heart insensible and
hard as stoical philosophy does; it
makes it tender and susceptible to
impression. (2.) It is not improper


1 for his piety.
to weep. The Son of God wept —and
if he poured forth tears it canr.ot be
wrong for us. Besides, it is a great
law of our nature that in suffering we
should find relief by tears. God would
not have so made us if it had been
wrong. (3.) The fact that the Son
of God thus wept should be allowed
deeply to affect our hearts.
" ie wept that we might weep;
Each sin demands a tear."
He wept that he might redeem us.
we should weep that our sins were so
great as to demand such bitter woes
for our salvation. That we had sin.
ned; that our sins caused him such
anguish; that he endured for us this
bitter conflict, should make us weep.
Tear should answer to tear, and sigh
respond to sigh, and groan to groan,
when we contemplate the sorrows of
the Son of God in accomplishing our
redemption. That man must have a
hard heart who has never had an
emotion when he has reflected that
the Son of God wept, and bled, and
died for him. ~ Unto him that was
able. To God. He alone was able
then to save. In such a conflict man
could not aid, and the help of angels,
ready as they were to assist him,
could not sustain him. We may de.
rive aid from man in trial; we may
be comforted by sympathy and counsel; but there are sorrows where God
only can uphold the sufferer. That
God was able to uphold him in his
severe conflict, the Redeemer could
not doubt; nor need we doubt it in
reference to ourselves when deep sorrows come over our souls. ~T To save
him from death. It would seem from
this, that what constituted the agony
of the Redeemer was the dread of
death, and that he prayed that he
might be saved from that. This might
be, so far as the language is concerned, either the dread of death on the
spot by the intensity of his suffering.




A. D. 64.]


CHAPTER V.


11Y


and by the power of the Tempter, or
it might be the dread of the approaching death on the cross. As the Redeemer, however, knew that he was
to die on the cross, it can hardly
be supposed that lie apprehended
death in the garden of Gethsemane.
What he prayed for was, that, if it
were possible he might be spared
from a death so painful as he apprehended. Matt. xxvi. 39. Feeling that
God had power to save him from that
mode of dying, the burden of his petition was, that, if human redemption
could be accomplished without such
sufferings, it might please his Father
to remove that cup from him. ~ And
was heard. In John xi. 42, the Saviour says, " I know that thou hearest
me always." In the garden of Gcthscmanc, he was heard. His prayer
was not disregarded, though it was
not literally answered. The cup of
death was not taken away; but his
prayer was not disregarded. What
answer was given; what assurance
or support was imparted to his soul,
we are not informed.   The case,
however, shows us, (1.) That prayer
may be heard even when the sufferings which are dreaded, and from
which we prayed to be delivered,
may come upon us. They may come
with such assurances of divine favour,
and such supports, as will be full
proof that the prayer was not disregarded. (2.) That prayer offered
in faith may not be always literally
answered. No one cah doubt that
Jesus offered the prayer of faith; and
it is as little to be doubted, if he referred in the prayer to the death on
the cross, that it was not literally answered. Comp. Matt. xxvi. 39. In
like manner, it may occur now, that
prayer shall be offered with every
right feeling, and with an earnest desire for the object, which may not be
literally answered. Christians, even
in the highest exercise of faith, are
not inspired to know what is best for
them, and as long as this is the case,
it is possible that they may ask for
things which it would not be best to
have granted. They who maintain


that the prayer of faith is always
literally answered, must hold that the
Christian is under such a guidance
of the Spirit of God that he cannot
ask anything amiss. See Notes on
II. Cor. xii. 9. 'V In that he feared.
Marg.   For his piety.  Coverdale,
"Because he had God in honour."
Tindal, "Because he had God in reverence."  Prof. Stuart renders it,
"And was delivered from that which
he feared." So also Doddridge. Whitby, " Was delivered from his fear."
Luther renders it, ' And was heard
for that he had God in reverence'dass er Gott in Ehren hatte. Beza
renders it, " His prayers being heard,
he was delivered from fear." From
this variety in translating the passage,
it will be seen at once that it is attended with difficulty. The Greek is
literally 'from fear or reverence'a7ra rns evUXaieias. The word occurs in
the New Testament only in one other
place, (Hcb. xii. 28), where it is rendered "fear." 'Let us serve him
with reverence and godlyfear.' The
word properly means caution, circum.
spection; then timidity, fear; then
the fear of God, reverence, piety.
Where the most distinguished scho.
lars have differed as to the meaning
of a Greek phrase, it would be pre.
sumption in me to attempt to determine its sense. The most natural
and obvious interpretation, however,
as it seems to me, is, that it means
that he was heard on account of his
reverence for God; his profound veneration; his submission. Such was
his piety that the prayer was heard,
though it was not literally answered,
A prayer may be heard and yet not
literally answered; it may be acceptable to God, though it may not consist
with his arrangements to bestow the
very blessing that is sought. The
posture of the mind of the Redeemer
perhaps was something like this. He
knew that he was about to be put
to death in a most cruel manner.
His tender and sensitive nature as a
man shrank from such a death. As a
man he went under the pressure of
his great sorrows and pleaded that the




120


HEBREWS.


[A. D. 64.


8 Though    he were a Son,
yet learned he obedience" by
the things which lie suffered:
9 And b being made perfect,
he became the author of eternal
a Ph. 2. 8.        b c. 2. 10.
cup might be removed, and that man
might be redeemed by a less fearful
scene of suffering. That arrangement,
however, could not be made. Yet
the spirit which he evinced; the desire to do the will of God; the resig.
nation, and the confidence in his Father which he evinced, were such as
were acceptable in his sight. They
showed that he had unconquerable
virtue; that no power of temptation,
and no prospect of the intensest woes
which human nature could endure,
could alienate him from piety. To
show this was an object of inestimable value, and much as it cost the
Saviour was worth it all. So now
it is worth much to see what Christian piety can endure; what strong
temptations it can resist; and what
strength it has to bear up under accumulated woes';-and even though
the prayer of the pious sufferer is not
directly answered, yet that prayer is
acceptable to God, and the result of
such a trial is worth all that it costs.
8. Though he were a Son. Though
the son of God. Though he sustained this exalted rank, and was conscious of it, yet he was willing to
learn experimentally what is meant
by obedience in the midst of sufferings. ~ Yet learned he obedience.
That is, he learned experimentally
and practically. It cannot be supposed that he did not know what obedience was; or that he was indisposed
to obey God before he suffered; or
that he had, as we have, perversities
of nature leading to rebellion which
required to be subdued by suffering,
but that he was willing to test the
power of obedience in sufferings; to
become personally and practically
acquainted with the nature of such
obedience in the midst of protracted
woes. Como. Note on Phil. ii. 8.


salvation unto all them that obey
him;
10 Called of God an high
priest" after the order of Melchisedek.
c ve:. 6.
The object here is, to show how well
fitted the Lord Jesus was to be a Saviour for mankind; and the argument
is, that he has set us an example, and
has shown that the most perfect obedience may be manifested in the
deepest sorrows of the body and the
soul. Learn hence, that one of the
objects of affliction is to lead us to
obey God. In prosperity we forget it.
We become self-confident and rebellious. Then God lays his hand upon
us; breaks up our plans; crushes our
hopes; takes away our health, and
teaches us that we must be submissive
to his will. Some of the most valuable lessons of obedience are learned
in the furnace of affliction; and many
of the most submissive children of
the Almighty have been made so as
the result of protracted woes.
9. And being made perfect. That
is, being made a complete Saviour-a
Saviour fitted in all respects to redeem
men. Sufferings were necessary to
the completeness or the finish of his
character as a Saviour, not to his
moral perfection, for he was always
without sin. See this explained in
the Notes on ch ii. 10. ~ He became
the author. That is, he was the procuring cause (atrros) of salvation. It
is to be traced wholly to his sufferings
and death. Sec Note ch. ii. 10. ~ Unto
all them that obey him. It is not to
save those who live in sin. Onlr
those who obey him have any evi
dence that they will be saved. See
Note John xiv. 15.
10. Called of God. Addressed by
him, or greeted by him. The word
here used does not mean that he was
appointed by God, or 'called' to the
office, in the sense in which we often
use the word, but simply that he was
addressed as such, to wit, in Psalm
ex. ~ An high priest. In the Septua




A. D. 64.]


CHAPTER V.


121


11 Of whom we have man)
tiings to say, and hard to be
uttered, seeing ye are dull of
hearing.


12 For when for the time ye
ought to be teachers, ye have
need that one teach you again
which be the first principles of


gint (Ps. cx. 4), and in ver. 6, above,
it is rendered priest-lepsev-but the
Hebrew word —n3-kohen-is often
used to denote the high priest, and
may mean either. Sec Sept. in Lev.
iv. 3. Whether the word priest, or
high priest, be used here, does not
affect the argument of the apostle.
~T After the order of Melchisedek.
Notes ver. 6.
11. Of whom we have many things
to say. There are many things which
seem strange in regard to him; many
things which are hard to be understood.
Paul knew that what he had to say
of this man as a type of the Redeemer
would excite wonder, and that many
might be disposed to call it in question. He knew that in order to be
understood, what he was about to
say required a familiar acquaintance
with the Scriptures, and a strong and
elevated faith. A young convert;
one who had just commenced the
Christian life, could hardly expect to
be able to understand it. The same
thing is true now. One of the first
questions which a young convert often
asks, is, Who was Melchisedek? And
one of the things which most uniformly perplex those who begin to
study the Bible, is, the statement
which is made about this remarkable
man. ~ Hard to be uttered. Rather,
hard to be interpreted, or explained.
So the Greek word means. ~ Seeing
ye are dull of hearing. That is, when
they ought to have been acquainted
with the higher truths of religion,
they had shown that they received
them slowly, and were dull of apprehension. On what particular fact
Paul grounded this charge respecting
them is unknown; nor could we
know, unless we were better acquainted with the persons to whom
le wrote, and their circumstances,
than we now are. But he had doubt.
11


less in his eye some fact which
showed that they were slow to under.
stand the great principles of the goa.
pel.
12. For when for the time. Consi.
dering the time which has elapsed
since you were conve:rtd. You have
been Christians long enough to be
expected to understand such doctrines
This verse proves that those to wholr
he wrote were not recent converts
~ Ye ought to be teachers. You ought
to be able to instruct others. He does
not mean to say, evidently, that they
ought all to become public teachers,
or preachers of the gospel, but that
they ought to be able to explain to
others the truths of the Christian religion. As parents they ought to be
able to explain them to their children,
as neighbours, to their neighbours; eo
as friends, to those who were inquir
ing the way to life. ~ Ye have need.
That is, probably, the mass of them
had need. As a people, or a church,
they had shown that they were igno.
rant of some of the very elements of
the gospel. ~ Again. This shows that
they had been taught on some former
occasion what were the first principles of religion, but they had not
followed up the teaching as they ought
to have done. ~ Thefirst principles.
The very elements; the rudiments;
the first lessons - such as children
learn before they advance to higher
studies. See the word here used ex.
plained in the Notes on Gal. iv. 3
under the word "elements"    Tl'
Greek word is the same. V Of tLe,
oracles of God. Of the Scriptures, or
what God has spoken. See Notes on
Rom. iii. 2. The phrase here mav
refer to the writings of the Old Tes
tanment, and particularly to those
parts which relate to the Messiah; or
it may include all that God had at
that time revealed in whatever was
it was preserved. In I Pet. iv. 11, j




tra


HEBREWS.


[A. 1. 64,he oracles of God; and are become such as have need of
milk, a and not of strong meat.
13 For every one that useth
a 1 Co. 3.1-3.


is used with reference to the Christian
religion, and to the doctrines which
God had revealed in the gospel. In
the passage before us, it may mean
the divine oracles or communications,
in whatever way they had been made
known. They had shown that they
were ignorant of the very rudiments
of the divine teaching. ~ And are
Become such. There is more meant
in this phrase than that they simply
were such persons. The word rendered ' are become'- yivolaL - some.
times implies a change of state, or a
passing from one state to anotherwell expressed by the phrase ' are become.' See Matt. v. 45; iv. 3; xiii.
32; vi. 16; x. 25; Mark i. 17; Rom.
vii. 3, 4. The idea here is, that they
had passed from the hopeful condition
in which they were when they showed that they had an acquaintance
with the great principles of the gospel, and that they had become such as
to need again the most simple form
of instruction. This agrees well with
the general strain of the epistle, which.s to preserve them from the danger
of apostasy. They were verging towards it, and had come to that state
where if they were recovered it must
be by being again taught the elements
of religion. ~ Have need of milk. Like
little chi,.ren. You can beal only
the most simple nourishment. The
meaning is, that they were incapable
of receiving the higher doctrines of
the gospel as much as little children
are incapable of digesting solid food.
They were in fact in a state of spiritual infancy. S And not of strong meat.
Greek. ' Strong food.' The word meat
with us is used now to denote only
animal food. Formerly it meant food
in general. The Greek word here
means nourishment.
13. For every one that useth milk.
Referring to the food of children.


milk' is unskilful in the word
of righteousness: for he is a
babe.
14 But strong meat belong1 hath no experience.
The apostle has in view here those
Christians who resemble children ir
this respect, that they are not capable
of receiving the stronger food adapted
to those of mature age. ~ Is unskil
ful.  Inexperienced; who has not
skill to perform anything. The word
is properly applied to one who has
not experience or skill, or who is ignorant. Here it does not mean that
they were not true Christians-but
that they had not the experience or
skill requisite to enable them to understand the higher mysteries of the
Christian religion. ~ In the word of
righteousness. The doctrine respecting the way in which men become
righteous, or the way of salvation by
the Redeemer. See Notes on Rom. i
17. S For he is a babe. That is, il
religious matters. He understands
the great system only as a child may.
It is common to speak of 'babes in
knowledge,' as denoting a state of ignorance.
14. Strong meat. Solid food per
tains to those of maturer years. So it
is with the higher doctrines of Chris.
tianity. They can be understood and
appreciated only by those who are
advanced in Christian experience.
i Of full age. Marg. Perfect. The
expression refers to those who are
grown up. ~ Who by reason of use
Marg. Or, an habit, or, perfection.
Coverdale and Tindal render it,
'through custom.' The Greek word
means habit, practice. The meaning
is, that by long use and habit they
had arrived to that state in which
they could appreciate the more ele. r
vated doctrines of Christianity. The
reference in the use of this word is
not to those who eat food-meaning
that by long use they aro able to dis.
tinguiah good from bad -but it is to
experiendiA Chrlstians, who by long
experience vor  able to distinguisl




A. D. 64.]


CHAPTER V.


123


eth to them  that arel of full
age, even those who by reawn
of'2 use have their senses exer.


cised tD discern both good and
evil.
I or, perfect.
2 or, an habit; or, perfection.


that which is useful in pretended religious instruction from that which is
injurious.  It refers to the delicate
taste which an Ixperienced Christian
has in regard to those doctrines which
impart most light and consolation.
Experience will thus enable one to
discern what is fitted to the soul of
man; what elevates and purifies the
affections, and what tends to draw
the heart near to God. Ir Have their
senses. The word here used means
properly the senses-as we use the
terml; the seat of sensation, the smell,
taste, &c. Then it means the internal sense, the faculty of perceiving
truth; and thisis the idea here. The
meaning is, that by long experience
Christians come to be able to understand the more elevated doctrines of
Christianity; they see their beauty
and value, and they are able carefully
and accurately to distinguish them
from error. Comp. Notes John vii. 17.
~ To discern both good and evil. That
is, in doctrine. They will appreciate
and understand that which is true;
they will reject that which is false.
RE IMARKS.
1. Let us rejoice that we have a
High Priest who is duly called to
take upon himself the functions of
that great office, and who lives for
ever. Vs. 1-6  True, he was not of
the tribe of Lcvi; he was not a de.
scendant of Aaron; but he had a
more noble elevation, and a more cxalted rank. He was the Son of God,
and was called to his office by special
divine designation. He did not obtrude himself into the work; he did
not unduly exalt himself, but he was
directly called to it by the appointment of God. When, moreover, the
Jewish high priests could look back
on the long line of their ancestors,
and trace the succession up to Aaron,
it was in the power of the great High
Priest of the Christian faith to look


farther back still, and to be associated
in the office with one of higher antiquity than Aaron, and of higher rank
-one of the most remarkable men
of all ancient times-he whom Abraham acknowledged as his superior,
and from whom Abraham received
the benediction.
2. It is not unmanly to weep. Ver.
7. The Son of God poured out prayers
and supplications with strong crying
and tears. He wept at the grave of
Lazarus, and he wept over Jerusalem.
If the Redeemer wept, it is not ua.
manly to weep; and we should not be
ashamed to have tears seen streaming
down our cheeks. Tears are appointed
by God to be the natural expression
of sorrow, and often to furnish a re.
lief to a burdened soul. We instinctively honour the man whom we see
weeping when there is occasion for
grief. We sympathize with him in
his sorrow, and we love him the more.
When we see a father who could face
the cannon's mouth without shrinking, yet weeping over the open grave
of a daughter, we honour him more
than we could otherwise do. He
shows that he has a heart that can
love and feel, as well as courage that
can meet danger without alarm
Washington wept when he signed
the death-warrant of Major Andre;
and who ever read the affecting ac.
count without feeling that his charac
ter was the more worthy of our love?
There is enough in the world to make
us weep. Sickness, calamity, death,
are around us. They come into our
dwellings, and our dearest objects of
affection are taken away, and God
intends that we shall deeply feel.
Tears here will make heaven more
sweet; and our sorrows on earth are
intended to prepare us for the joy of
that day when it shall be announced
to us that ' all tears shall be wiped
away from every face.'
3. We see the propriety ol' piayei




L'24


HEBREWS.


A. 1). 64.


in view of approaching death. Ver. 7. endless being, and it is an object of
The Redeemer prayed when he felt Gq    to keep the attention fixed on
that he must die. We know, also, that as a most momentous and solemn
that we must die. True, we shall event. The ox, the lamb, the robin,
not suffer as he did. He had pangs the dove, have no immortal nature;
on the cross which no other dying no conscience; no responsibility, and
man ever bore. But death to us is an no need of making preparation for
object of dread. The hour of death death-and hence-except in a very
is a fearful hour. The scene when slight degree-they seem to have no
a man dies is a gloomy scene. The dread of dying. But not so with man.
sunken eye, the pallid cheek, the He has an undying soul. His main
clammy sweat, the stiffened corse, business here is to prepare for death
the coffin, the shroud, the grave, are and for the world beyond, and hence,
all sad and gloomy things. We know  by all the fear of the dying pang, and
not, too, what severe pangs we may by all the horror of the grave, God
have when we die. Death may come would fix the attention of man on his
to us in some peculiarly fearful form; own death as a most momentous
and in view of his approach in any event, and lead him to seek that hope
way we should pray. Pray, dying of immortality which alone can lay
man, that you may be prepared for the foundation for any proper remothat sad hour; pray, that you may val of the fear of dying. (2.) The
not be left to complain, and rebel, and other reason is, to deter man from
murmur then; pray that you may lie taking his own life. To keep him
down in calmness and peace; pray from this, he is made so as to start
that you may be enabled to honour back from death. He fears it; it is
God even in death.                to him an object of deepest dread, and
4. It is not sinful to dread death. even when pressed down by calamity
Ver, 7. The Redeemer dreaded it. and sadness, as a general law, lie
His human nature, though perfectly 'had rather bear the ills he has, than
holy, shrank back from the fearful fly to others that he knows not of.'
igonies of dying. The fear of death, Man is the only creature in reference
%herefore, in itself is not sinful. Chris- to whom this danger exists. There
dans are often troubled because they is no one of the brute creation, unless
nave not that calmness in the pros- it be the scorpion, that will take its
pect of death which they suppose they own life, and hence they have not
ought to have, and because their na- such a dread of dying. But we know
ture shrinks back from  the dying how it is with man. Weary of life;
pang. They suppose that such feel- goaded by a guilty conscience; disings are inconsistent with religion, appointed and heart-broken, lie is
and that they who have them cannot under strong temptation to commit
be true Christians. But they forget the enormous crime of self-murder,
their Redeemer and his sorrows; and to rush uncalled to the bar of
they forgetthe earnestness withwhich God.  As one of the means of de.
he pleaded that the cup might be re- terring from this, God has so made
moved. Death is in itself fearful, us that we fear to die; and thousands
and it is a part of our nature to dread are kept from this enormous crime
it, and even in the best of minds by this fear, when nothing else would
sometimes the fear of it is not wholly save them. It is benevolence, theretaken away until the hour comes, fore, to the world, that man is afraid
and God gives them  'dying grace.' to die-and in every pang of the dy.
There are probably two reasons why ing struggle, and every thing about
God made death so fearful to man. death that makes us turn pale and
(1.) One is, to impress him with the tremble at its approach, there is in
importance of being prepared for it. some way the manifestation of good
Death is to him the entrance on an ness to mankind.




A. D. 64.]


CHAPTER VI.


125


5. We may be comforted in the
prospect of death by looking to the
example of the Redeemer. Ver. 7.
Much as we may fear to die, and
inuch as we may he left to suffer
then, of one thing we may be sure.
It is, that he has gone beyond us in
suffering. The sorrows of our dying
will never equal his. We shall never
go through such scenes as occurred
in tle garden of Gethsemane and on
the cross. It may be some consolation that human nature has endured
greater pangs than we shall, and that
there is one who has surpassed us
even in our keenest sufferings. It
should be to us a source of consolation, also of the highest kind, that he
did it that he might alleviate our sorrows, and that lhe might drive away
the horrors of death from us by 'bringing life and immortality to light,' and
that as the result of his sufferings our
dying moments may be calm and
peaceful.
6. It often occurs that men are true
Christians, and yet are ignorant of
some of the elementary principles of
religion. Ver. 12. This is owing to
such things as the following; -a
want of early religious instruction;
the faults of preachers who fail to
teach their people; a want of inquiry
on the part of Christians, and the interest which they feel in other things
above that which they feel in religion.
It is often surprising what vague and
unsettled opinions many professed
Christians have on some of the most
important points of Christianity, and
how little qualified they are to defend
their opinions when they are attacked. Of multitudes in the Church
even now it might be said, that they
'need some one to teach them what
are the very first principles of true
religion.' To some of the elementary
doctrines of Christianity about deadness to the world, about self-denial,
about prayer, about doing good, and
about spirituality, they are utter
strangers. So of forgiveness of injuries, and charity, and love for a dying
world. These are the elements of
Christianity. —rudiments which chil11i


dren in righteousness should learn
and yet they are not learned by mul
titudes who bear the Christian name.
7. All Christians ought to be teachers. Ver. 12. I do not mean that they
should all bepredchers; but they should
all so live as to teach others the true
nature of religion. This they should
do by their example, and by their
daily conversation. Any Christian is
qualified to impart useful instruction
to others. The servant of lowest rank
may teach his master how a Christian
should live. A child may thus teach
a parent how he should live, and his
daily walk may furnish to the parent
lessons of inestimable value. Neigh
bours may thus teach neighbours;
and strangers may learn of strangers.
Every Christian has a knowledge of
the way to be saved which it would
be of the highest value to others to
know, and is qualified to tell the
rich, and proud, and learned sinner,
that about himself and of the final
destiny of man of which he is now
wholly ignorant. Let it be remembered, also, that the world derives its
views of the nature of religion from
the lives and conduct of its professed
friends. It is not from the Bible, or
from the pulpit, or from books, that
men learn what Christianity is; it is
from the daily walk of those who pro.
fess to be its friends; and every day we
live, a wife, a child, a neighbour, or a
stranger, is forming some view of the
nature of religion from what they see
in us. How important, therefore, it
is that we so live as to communicate
to them just views of what constitutes
religion!
CHAPTER VI.
ANALYSIS OF THE CHAPTER.
In ch. v. 10, 11, the apostle had
said that the Lord Jesus was called
to the office of high priest after the
order of Melchisedek, and that there
were many things to be said of him
which were not easy to be understood.
They had not, he says, advanced as
far in the knowledge of the true reli
gion as might have been reasonably
expected, but had rather gone back




126


IHEBREWS.


[A. 1). 64.


CHAPTER VI.
THEREFORE, a leaving        the
principles of the doctrine
Ch. v. 12-14. The design of this
chapter seems to be to warn them
against the danger of going back entirely, and to encourage them to make
the highest attainments possible in
the knowledge of Christianity, afd in
the divine life. The apostle would
keep them from entire apostasy, and
would excite them to make all the
advances which they possibly could
make, and particularly he designs
to prepare them to receive what he
had yet to say about the higher doctrines of the Christian religion. In
doing this he presents the following
considerations.
(1.) An exhortation to leave the
elements or rudiments of the Christian religion, and to go on to the contemplation of the higher doctrines.
The elements were the doctrines of
repentance, faith, laying on of hands,
the resurrection of the dead, and eternal judgment. These entered into
the very nature of Christianity. They
were its first principles, and were
indispensable. The higher doctrines
related to other matters, which the
apostle called them now to contemplate. Vs. 1-3.
(2,) He warns them, in the most
solemn manner, against apostasy.
He assures them that if they should
apostatize, it would be impossible to
renew them again. They could not
fall away from grace and again be
renewed; they could not, after having
been Christians and then apostatizing, be recovered. Their fall in that
case would be final and irrecoverable,
for there was no other way by which
they could be saved; and by rejecting
the Christian scheme, they would reject the only plan by which they
could ever be brought to heaven. By
this solemn consideration, therefore,
he warns them of the danger of going
back from their exalted hopes, or of
neglecting the opportunities which
they had to advance to the knowledge


of Christ? let us go on unto perfection; not laying again the
a Ph. 3. 12-14.
1 or, the word of the beginning of Christ.


of the higher truths of religion. Vs.
4-6.
(3.) This sentiment;s illustrated
(vs. 7, 8) by a striking and beautiful
figure drawn from agriculture. The
sentiment was, that they who did not
improve their advantage, and grow
in the knowledge of the gospel, but
who should go back and apostatize,
would inevitably be destroyed. They
could not be renewed and saved. It
will be, says the apostle, as it is with
the earth. That which receives the
rain that falls, and that bears its proper increase for the use of man, partakes of the divine blessing. That
which does not-which bears only
thorns and briers-is rejected, and is
nigh to cursing, and will be burned
with fire.
(4.) Yet the apostle says, he hoped
better things of them. They had,
indeed, receded from what they had
been. They had not made the advances which he says they might
have done. But still, there was reason to hope that they would not
wholly apostatize, and be cast off by
God. They had shown that they had
true religion, and he believed that God
would not forget the evidence which
they had furnished that they loved
him. Vs. 9, 10.
(5.) He expresses his earnest wish
that they all would show the same
diligence until they attained-the %ill
assurance of hope. Vs. 11, 12.
(6.) To encourage them in this, he
refers them to the solemn oath which
God had taken, and his sacred cove.
nant with them confirmed by an oath
in order that they might have true
consolation, and be sustained in the
temptations and trials of life. That
hope was theirs. It was sure and
steadfast. It entered into that within
the veil; it had been confirmed-by
him who had entered heaven as the
great High Priest after the order of
Melchisedek. Vs. 13-20. By such




k. D. 64.J


CHAPTER VI.


127


foundation of repentance from a
a c. 9. 14.        b c.11.6.
considerations he would guard them
from the danger of apostasy; he would
encourage them to diligence in the
divine life; and he would seek to prepare them to welcome the more high
and difficult doctrines of the Christian
religion.
1. Therefore. 'Since, as was stated
in the previous chapter, you ought to
be capable of comprehending the
higher doctrines of religion; since
those doctrines are adapted to those
who have been for a considerable time
professors of Christianity, and have
had opportunities of growing in knowledge and grace-as much as strong
meat is for those of mature yearsleave now the elements of Christian
doctrine, and go on to understand its
higher mysteries.' The idea is, that
to those who had so long been acquainted with the way of salvation,
the elements of Christianity were no
more adapted than milk was for
grown persons. ~ Leaving. Dismissing; intermitting; passing by the
consideration of with a view to advance to something higher.   The
apostle refers to his discussion of the
subject, and also to their condition.
lIe wished to go on to the contemplation of higher doctrines, and lie
desired that they should no longer
linger around the mere elements.
'Let us advance to a higher state of
knowledge than the mere elements
of the subject.' On the sense of the
word 'leaving,' or quitting with a
view to engage in something else, see
Matt. iv. 20. 22; v. 24. ~ The principles. Marg. The word of the beginning of Christ. Tindal renders it,
'let us leave the doctrine pertaining
to the beginning of a Christian man.'
Coverdale, 'let us leave the doctrine
pertaining to tile beginning of a Christian life.' On the word 'principles'
see Note ch. v. 12. The Greek there,
indeed, is not the same as in this
place, but the idea is evidently the
lame. The reference is to what he
regarded as the very elements of the


dead works, and of faithb toward God,
Christian doctrine; and the meaning
is, ' let us no longer linger here. We
should go on to higher attainments.
We should wholly understand the
system. We should discuss and receive its great principles. You have
been long enough converted to have
understood these; but you linger
among tile very elementary truths of
religion. But you cannot remain here.
You must either advance or recede;
and if you do not go forward, you
will go back into entire apostasy,
when it will be impossible to be renewed.' The apostle here, therefore,
does not refer to his discussion of
the points under consideration as the
main thing, but to their state as one
of danger; and in writing to them
he was not content to discuss the
elements of religion as being alone
fitted to their condition, but would
have them make higher attainments,
and advance to tile more elevated
principles of the gospel.  ~ Of the
doctrine. Literally, 'the word'-A-vov
-reason, or doctrine of the beginning
of Christ.' That is, the word or reason that pertains to tlh elements of
his system; the first principles of
Christian doctrine. ~OJ Christ. Which
pertain to the Messiah. Either that
which he taught, or that which is
taught of him and his religion. Most
probably it is the latter-that which
pertains to the Messiah, or to the
Christian revelation. The idea is,
that there is a set of truths which;
may be regarded as lying at the foundation of Christian doctrine, and those
truths they had embraced, but had
not advanced beyond them. ~ Let
us go on. Let us advance to a higher
state of knowlcdge and holiness. The
reference is alike to his discussion of
the subject, and to their advancement
in piety and in knowledge. He would
not linger around these elements in
the discussion, nor would he have
them linger at the threshold of the
Christian doctrines. ~ Unto perfection
Comp. Notes ch. ii. 10. The word here




HEBREWS.


[A. D. 64


is used, evidently, to denote an advanced state of Christian knowledge
and piety; or the more elevated Christian doctrines, and the holier living to
which it was their duty to attain.
It does not refer solely to the intention of the apostle to discuss the more
elevated doctrines of Christianity, but
to such an advance as would secure
them from  the danger of apostasy.
If it should be said, however, that the
word 'perfection' is to be understood
in the most absolute and unqualified
sense, as denoting entire freedom
from sin, it may be remarked, (1.)
that this does not prove that they
ever attained to it, nor should this be
adduced as a text to show that such
an attainment is ever made. To exhort a man to do a thing-however
ceasonable —is no proof in itself that
it is ever done. (2.) It is proper to
exhort Christians to aim at entire
perfection. Even if none have ever
reached that point on earth, that fact
does not make it any the less desirable or proper to aim at it. (3.) There
is much in making an honest attempt
to be perfectly holy, even though we
should not attain to it in this life. No
man accomplishes much who does not
aim high. ~ Not laying again the
foundation. Not laying down-as
one does a foundation for an edifice.
The idea is, that they were not to
begin and build all this over again.
They were not to make it necessary
to lay down again the very cornerstones, and the foundations of the edifice, but since these were laid already,
they were to go on and build the superstructure and complete the edifice.
~ Of repentance from dead works.
From works that cause death or condemnation; or that have no vitality
or life. The reference may be either
to those actions which were sinful
in their nature, or to those which related to the forms of religion, where
there was no spiritual life. This was
the character of much of the religion
of th3 Jews; and conversion to the
true religion consisted greatly in repentance for having relied on those
heartless and hollow forms. It is


possible that the apostle referred
mainly to these, as he was writing te
those who had been Hebrews. When
formalists are converted, one of the
first and the main exercises of their
minds in conversion, consists in deep
and genuine sorrow for their dependence on those forms. Religion is life;
and irreligion is a state of spiritual
death, (Comp. Notes on Eph. ii. 1),
whether it be in open transgression,
or in false and hollow forms of religion. The apostle has here stated
what is the first element of the Christian religion. It consists in genuine
sorrow for sin, and a purpose to turn
from it. See Note Matt. iii. 2. ~ And
of faith toward God. See Note on
Mark xvi. 16. This is the second
element in the Christian system
Faith is everywhere required in order
to salvation, but it is usually faith in
the Lord Jesus that is spoken of. See
Acts xx. 21. Here, however, faith
in God is particularly referred to.
But thier is -o essential difference.
It is faith in l od in regard to his existence and perfections, and to his
plan of saving men. It includes,
therefore, faith in his nessage and
messenger, and thus embraces the plan
of salvation by the Redeemer. There
is but one God-' the God and Father
of our Lord Jesus Christ;' and he
who believes in the true God believes
in him as Father, Son, and Holy
Ghost; the Autlor of the plan of redemption, and the Saviour of lost
men. No one can believe in the true
God who does not believe in the Saviour. Comp. John v. 23; xvii. 3.
He who supposes that he confides in
any other God than the Author of thu
Christian religion, worships a being
of the imagination as really as though
he bowed down to a block of wood
or stone. If Christianity is true, there
is no such God as the infidel professes to believe in, any more than
tile God of the Brahmin has an ex.
istenc,. To believe in God, therefore,
is to believe in him as he actually exists-as the true God-the Author of
tile great plan of salvation by the Re.
deemer   It is needless to atternmt t,




A. D. 64.]


CHAPTEl, V,.


2 Of the doctrine of bap

tisms,   and cf laying     on   o!
a A,. j9 4. 5.     b Ac. 8. 17.


slI ow that faith in the true God is essential to salvation. How can he be
saved who has no confidence in the
God that made him?
2. Of the doctrine of baptisms.
'This is mentioned as the third element or principle of the Christian religion. The Jews made much of various kinds of washings, which were
called baptisms. See Note Mark vii.
4. It is supposed also, that they were
in the practice of baptizing proselytes
to their religion. Note Matt. iii. 6.
Since they made so much of various
kinds of ablution, it was important
that the true doctrine on the subject
should be stated as one of the elements of the Christian religion, that
they might be recalled from superstition, and that they might enjoy the
benefits of what was designed to be
an important aid to piety-the true
doctrine of baptisms. It will be observed that the plural form is used
here-baptisms. There are two baptisms whose necessity is taught by
the Christian religion-baptism  by
water, and by the Holy Ghost; the
first of which is an emblem of the
second. These are stated to be among
the elements of Christianity, or the
things which Christian converts would
first learn. The necessity of both is
taught.  He that believeth and is
baptized shall be saved. Mark xvi.
16. " Except a man be born of water
and of the Spirit, he cannot enter into
the kingdom of God." John iii. 5.
On the baptism of the Holy Ghost,
see Notes on Matt. iii. 11; Acts i. 5;
conp. Acts xix. 1-6. To understand
the true doctrine respecting baptism
was one of the first principles to be
learned then as it is now, as baptism
is the rite by which we are initiated;nto the Church. This was supposed
to be so simple that young converts
could understand it as one of the elements of the true religion, and the
teaching on that subject now should
be made so plain that the humblest
disciple may comprehend it.  If it


was an element or first principle ol
religion; if it was presumed that any
one who entered the Church could
understand it, can it be believed that
it was then so perplexing and em.
barrassing as it is often made now?
Can it be believed that a vast array
of learning, and a knowledge of languages, and a careful inquiry into
the customs of ancient times, was
needful in order that a candidate for
baptism should understand it? The
truth is, that it was probably regarded as among the most simple and
plain matters of religion; and every
convert was supposed to understand
that the application of water to the body
in this ordinance, in any mode, was
designed to be merely emnblematic of
the influences of the Holy Ghost.
I And of laying on of hands. This
is the fourth element or principle of
religion. The Jews practised the lay
ing on of hands on a great variety of
occasions. It was done when a bless.
ing was imparted to any one; when
prayer was made for one; and when
they offered sacrifice they laid their
hands on the head of the victim, confessing their sins. Lev. xvi. 21; xxiv.
14; Num. viii. 12. It was done on
occasions of solemn consecration to
office, and when friend supplicated
the divine favour on friend. In like
manner, it was often done by the Saviour and the apostles. The Redeemer
laid his hands on children to bless
them, and on the sick when he healed
them. Matt. xix. 13; Mark v. 23;
Matt. ix. 18. In like manner tho
apostles laid hands on others in the
following circumstances. (1.) In heal.
ing the sick. Acts xxviii. 8. (2.) In
ordination to office. I. Tim. v. 22;
Acts vi. 6. (3.) In imparting the
miraculous influences of the Holy
Spirit. Acts viii. 17. 19; xix. 6. The
true doctrine respecting the design
of laying on the hands, is said here
to be one of the elements of the Christian religion. That the custom of
laying on the hands as symbolical of




130


HEBREWS.


[A. U. 64


hands, and of    resurrection of
a Ac. 17. 31; 26. 8.
Imparting spiritual gifts, prevailed in
the Church in the time of the apostles,
no one can doubt. But on the question whether it is to be regarded as
of perpetual obligation in the Church,
we are to remember, (1.) that the
apostles were endowed with the power
of imparting the influences of the Holy
Ghost in a miraculous or extraordinary manner. It was with reference
to such an imparting of the Holy
Spirit that the expression is used in
each of the cases where it occurs in
the New Testament. (2.) The Saviour did not appoint the imposition
of the hands of a 'bishop' to be one
jf the rites or ceremonies to be observed perpetually in the Church.
Tho injunction to be baptized and to
observe his supper is positive, and is
universal in its obligation. But there
is no such command respecting the
imposition of hands. (3.) No one
now is intrusted with the power of
imparting the Holy Spirit in that
manner. There is no class of officers
in the Church, that can make good
their claim to any such power. What
evidence is there that the Holy Spirit
is imparted at the rite of ' confirmation?' (4.) It is liable to be abused,
or to lead persons to substitute the
form for the thing; or to think that
because they have been 'confirmed,'
that therefore they are sure of the
mercy and favour of God. Still, if it
be regarded as a simpleform of admission to a church, without claiming
that it is enjoined by God, or that it
is connected with any authority to
impart the Holy Spirit, no objection
can be made to it any more than
there need be to any other form
of recognising Church membership
Every pastor has a right, if he chooses, to lay his hands on the members
of his flock, and to implore a blessing
on them; and such an act on making
a profession of religion would have
much in it that would be appropriate
and solemn. ~ And of resurrection
f the dead  This is men tioned as the


the dead, and of eternal judg
nent.


fifth element or principle of the
Christian religion. This doctrine was
denied by the Sadducccs, (Mark xii.
18; Acts xxiii. 8), and was ridiculed
by philosophers. Acts xvii. 32. It
was, however, clearly taught by the
Saviour, (John v. 28, 29), and became
one of the cardinal doctrines of his
religion. By the resurrection of the
dead, however, in the New   Testa
ment, there is more intended than
the resurrection of the body. The
question about the resurrection included the whole inquiry about the
future state, or whether man would
live at all in the future world. Comp
Notes on Matt. xxii. 23; Acts xxiii. 6
This is one of the most importan
subjects that can come before the hu
man mind, and one on which man
has felt more perplexity than any
other. The belief of the resurrection
of the dead is an elementary article
in the system of Christianity. It lies
at the foundation of all our hopes.
Christianity is designed to prepare
us for a future state; and one of the
first things, therefore, in the preparation, is to assure us there is a future
state, and to tell us what it is. It is,
moreover, a peculiar doctrine of Chris
tianity. The belief of the resurrec
tion is found in no other system of re
ligion, nor is there a ray of light she6
upon the future condition of man by
any other scheme of philosophy or
religion. 'T And of eternal judgment
This is the sixth element or principle
of religion. It is, that there will be
a judgment whose consequences will
be eternal. It does not mean, of
course, that the process of the judg
ment will be eternal, or that the
judgment-day will continue for ever;
but that the results or consequents of
the decision of that day Will continue
for ever. There will be no appeal
from the sentence, nor will there be
any reversal of the judgment then
pronounced. What is decided then
will be determined for ever. The approval of the righteous will fix their




x. D. 64.]


CHAPTER VI.


131


3 And this will we do, if a     those who weic once enlight
God permit.                        ened, and have tasted of the
4 For it is impossible b for heavenly gift, and were made
a Ja. 4. 15.  b Mat. 5. 13; 12. 31, 32; hJo. partakers of the HIoly Ghost.
15. 6; c. 10. 26; 2 Pc. 2. 20, 21; 1 Jno. 5. 16.
state eternally in heaven, and in like gard to its meaning. On the one
manner the condemnation of tile hand, it is held that the passage is
wicked will fix their doom for ever not intended to describe those who
in hell. This doctrine was one of the are true Christians, but only those
earliest that was taught by the Sa. who have been awakened and cnlight.
viour and his apostles, and is incul- ened, and who then fall back; and on
cated in the New Testament perhaps the other it is maintained that it re.
with more frequency than any other. fers to those who are true Christians,
See Matt. xxv.; Acts xvii. 31. That and who then apostatise. The conthe consequences or results of the tending parties have been Calvinists
judgment will be eternal, is abun- and Arminians; each party, in geifedantly affirmed. See Matt. xxv. 46; ral, interpreting it according to the
John v. 29; II. Thess. i. 9; Mark ix. views which are held on the question
45.48.                             about falling from  grace.  I shall
3. And this will we do. We will endeavour, as well as I may be able,
make these advances towards a higher to state the true meaning of the passtate of knowledge and piety. Paul sage by an examination of the words
had confidence that they would do it and phrases in detail, observing here,
(sec vs. 9, 10), and though they had in general, that it seems to me that it
lingered long around the elements of refers to true Christians; that the
Christian knowledge, le believed that object is to keep them from apostasy,
they would yet go on to make higher and that it teaches that if they should
attainments. ~ If God permit. This apostatize, it would be impossible to
is not to be interpreted as if God was renew them again or to save them.
unwilling that they should make such That it refers to true Christians will
advances, or as if it were doubtful be apparent from  these considera.
whether he would allow it if they tions. (1.) Such is the sense which
made an honest effort, and their lives would strike the great mass of readwere spared; but it is a phrase used ers. Unless there were some theory
to denote their dependence on him. to defend, the great body of readers
It is equivalent to saying, ' if he would of the New Testament would consider
spare their lives, their hcealth, and the expression here used as describing
their reason; if he would continue true Christians. (2.) The connexion
the means of grace, and would im- demands such an interpretation. The
part his Holy Spirit; if he would apostle was addressing Christians.
favour their efforts and crown them  He was endeavouring to keep them
with success, they would make these from apostasy. The object was not
advances.' In reference to anything to keep those who were awakened
that we undertake, however pleasing and enlightened from apostasy, but it
to God in itself, it is proper to recog- was to preserve those who were al
nise our entire dependence on God. ready in the Church of Christ, from
See James iv. 13-15. Comp. Notes going back to perdition. The kind:n John xv. 5.                     of exhortation appropriate to those
4. For it is impossible. It is need- who were awakened and convicted,
Jess to say that the passage here (vs. but who were not truly converted,
4-6), nas given occasion to much would be to become converted; not to
controversy, and that the opinions of warn them of the danger of falling
commentators and of the Christian away. Besides, the apostle would not
world are yet greatly divided in re- have said of such persons that they




HEBREw s.


LA. D. 64.


could not be converted and saved.
But of sincere Christians it might be
said with the utmost propriety, that
they could not be renewed again and
be saved if they should fall awaybecause they rejected the only plan
of salvation after they had tried it,
and renounced the only scheme of
redemption after they had tasted its
benefits. If that plan could not save
them, what could? If they neglected
that, by what other means could they
be Drought to God? (3.) This interpretation accords, as I suppose, with
the exact meaning of the phrases
which the apostle uses. An examinatipn of those phrases will show that
he refers to those who are sincere believers. The phrase 'it is impossible'
obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it
denotes only great difficulty. But
the meaning which would at first
strike all readers would be that the
thing could not be done; that it was
not merely very difficult, but absolutely impracticable. The word-'aSvvarov
-occurs only in the New Testament
in the following places, in all which
it denotes that the thing could not be
done. Matt. xix. 26; Mark x. 27.
" With men this is impossible;" that
is, men could not save one who was
rich, implying that the thing was
wholly beyond human power. Luke
xviii. 27. " The things which are impossible with men are possible with
God"-referring to the same case.
Acts xiv. 8. "A man of Lystra, impotent
in his feet;" that is, who was wholly
unable to walk. Rom. viii. 3. "For
what the law could not do;" what was
absolutely impossible for the law to
accomplish; that is, to save men.
Heb. vi. 18, " In which it was impossible for God to lie; Heb. x. 4, " It is
not possible for the blood of bulls and
of goats to take away sin;" and Heb.
xi. 6, " Without faith it is impossible
to please God;" in all of these instances denoting absolute impossibility. These passages show that it is
not merely a great difficulty to which
the apostle refers, but that he meant


to say that the thing was wholly.m.
practicable; that it could not be done.
And if this be the meaning, then it
proves that if those referred to should
fall away, they could never ba renewed. Their case was hopeless, and
they must perish:-that is, if a true
Christian should apostatize, or fall
from grace, he never could be renewed
again, and could not be saved. Paul
did not teach that he might fall away
and be renewed again as often as lie
pleased. He had other views of the
grace of God than this; and he meant
to teach, that if a man should once
cast off true religion, his case was
hopeless, and he must perish; and by
this solemn consideration-the only
one that would be effectual in such a
case-he meantto guard them against
the danger of apostasy. ~ For those
who were once enlightened. The phrase
'to be enlightened' is one that is often
used in the Scriptures, and may be
applied either to one whose under
standing has been enlightened to dis
cern his duty, though he is not converted (comp. Note John i. 9); or more
commonly to one who is truly converted. See Note on Eph. i. 18. It
does not of necessity refer to tIue
Christians, though it cannot be denied
that it more obviously suggests the
idea that the heart is truly changed,
and that it is more commonly used in
that sense. Comp. Ps. xix. 8. Light,
in the Scriptures, is the emblem of
knowledge, holiness, and happiness,
and there is no impropriety here in
understanding it in accordance with
the more decisive phrases which follow, as referring to true Christians,
~ And have tasted. To taste of a
thing means, according to the usage
in the Scriptures, to experience, or to
understand it. The expression is derived from tile fact that the taste is
one of the means by which we ascer
tain the nature or quality of an object.
Comp. Matt. xvi. 28; John viii. 51;
Heb. ii. 9. The proper idea here is,
that they had experienced the lica
venly gift, or had learned its nature
~ The heavenly gift. The gift from
heaven, or which pertains to heaven.




A. D. 64.j


CHAPTER VI.


133


5 And have tasted the good
Comp. Note John iv. 10. The expression properly means some favour
or gift which has descended from heaven, and may refer to any of the benefits which God has conferred on man
in the work of redemption. It might
include the plan of salvation; the fbrgiveness of sins, the enlightening,
renewing, and sanctifying influences
of the Holy Spirit, or any one of the
graces which that spirit imparts. The
use of the article, however-' the heavenly gift,'-limits it to something
special as being conferred directly
from heaven, and the connexion would
seem to demand that we understand
it of some peculiar favour which could
be conferred only on the children of
God. It is an expression which may
be applied to sincere Christians; it is
at least doubtful whether it can with
propriety be applied to any other.
~i And were made partakers of the
Holy Ghost. Partakers of the influences of the Holy Ghost-for it is
only in this sense that we can par
take of the Holy Spirit. We partake
of food when we share it with others;
we partake of pleasure when we enjoy
it with others; we partake of spoils
in war when they arc divided between
us and others. So we partake of the
influences of the Holy Spirit when
we share these influences conferred
on his people. This is not language
which can properly be applied to any
one but a true Christian; and though
it is true that an unpardoncd sinner
may be enlightened and awakened
by the Holy Spirit, yet the language
here used is not such as would be
likely to be employed to describe his
state. It is too clearly expressive of
th,)se influences which renew and
sanctify the soul. It is as elevated
language as can be used to describe
the joy of the Christian, and is undoubtedly used in that sense here.
If it is not, it would be difficult to find
any language which would properly
express the condition of a renewed
12


word of God, and the powers
of the world to come.


heart. Grotius, Bloomfield, and some
others, understood this of the miraculous gifts of the Holy Spirit.  But
this is not necessary, and does not
accord well with the general description here, which evidently pertains to
the mass of those whom the apostle
addressed.
5. And have tasted the good word
of God. That is, either the doctrines
which he teaches, and which are good,
or pleasant to the soul; or the word
of God which is connected with good,
that is, which promises good. The
former seems to me to be the correct
meaning-that the word of God, or the
truth which he taught, was itself a
good. It was that which the soul
desired, and in which it found comfort and peace. Comp. Ps. cxix. 103;
cxli. 6. The meaning here is, that
they had experienced the excellency
of the truth of God; they had seen
and enjoyed its beauty.   This is
language which cannot be applied
to an impenitent sinner. He has no
relish for the truth of God; sees no
beauty in it; derives no comfort from
it. It is only the true Christian who
has pleasure in its contemplation, and
who can be said to ' taste' and enjoy
it. This language describes a state
of mind of which every sincere Christian is conscious. It is that of pleasure in the word of God. lie loves
the Bible; he loves the truth of God
that is preached. He sees an exqui
site beauty in that truth. It is not
merely in its poetry; in its sublimity;
in its argument; but he has now a
taste or relish for the truth itself,
which he had not before his conversion. Then he might have admired
the Bible for its beauty of language
or for its poetry; he might have been
interested in preaching for its eloquence or power of argument; but
now his love is for the truth. Comp.
Ps. xix. 10. There is no b ok that
he so much delights in as the Bible;
and no pleasure is so pure as that




134


HEBREWS.


[A. ). 64


I f" they shall fall away, to
a Is.. 28.
which he has in contemplating the
truth. Comp Josh. xxi. 45; xxiii. 15.
I And the powers of the world to come.
Or of the 'coming age.' 'The age
to come' was a phrase in common use
among the Hebrews, to denote the
future dispensation, the times of the
Messiah. The same idea was expressed by the phrases' the last times,'
'the end of the world,' &c., which are
of so frequent occurrence in the Scriptures. They all denoted an age which
was to succeed the old dispensation;
the time of the Messiah; or the period in which the affairs of the world
would be wound up. Sec Notes on
Isa. ii. 2. Here it evidently refers to,hat period, and the meaning is, that
they had participated in the peculiar. cssings to be expected in that disnsation-to wit, in the clear views
'd the way of salvation, and the influences of the Holy Spirit on the soul.
The word 'powers' here implies that
in that time there would be some extraordinary manifestation of the power
of God. An unusual energy would
be put forth to save men, particularly
as evinced by the agency of the Holy
Spirit on the heart. Of this 'power'
the apostle here says they of whom
he spake had partaken. They had
been brought under the awakening
and renewing energy which God
put forth under the Messiah, in saving the soul. They had experienced
the promised blessings of the new and
last dispensation; and the language
here is such as appropriately describes
Christians, and as indeed can be applicable to no other. It may be remarked respecting the various expressions used here (vs. 4, 5), (1.) that
they are such as properly denote a
renewed state. They obviously describe the condition of a Christian;
and though it may be not certain that
any one of them if taken by itself
would prove that the person to whom
it was applied was truly converted,
yet taken together it is clear that
ihev are deseigned to descibe such a


renew them again unto repentstate. If they are not, it would be
difficult to find any language which
would be properly descriptive of the
character of a sincere Christian. I
regard the description here, therefore,
as that which is clearly designed tc
denote the state of those who were
born again, and were the true child.
ren of God; and it seems plain to me
that no other interpretation would
have ever been thought of if this view
had not seemed to conflict with the
doctrine of the 'persevcrance of the
saints.' (2.) There is a regular gra.
dation here from the first elements of
piety in the soul to its highest devclopements; and, whether the apostle
so designed it or not, the language
describes the successive steps by
which a true Christian advances to
the highest stage of Christian ce:perience. The mind is (a) enlightened;
then (b) tastes the gift of heaven, or
has some experience of it; then (c) it
is made to partake of the influences
of the Holy Ghost; then (d) there is
experience of the excellence and loveliness of the word of God; and (e)
finally there is a participation of the
full' powers' of the new dispensation;
of the extraordinary energy which
God puts forth in the gospel to sanctify and save the soul.
6. If they shall fall away. Literally,
'and having fallen away.' "There is
no if in the Greek in this place'having fallen away"'   Dr. J. P.
Wilson. It is not an affirmation that
any had actually fallen away, or that
in fact they would do it; but the
statement is, that on the supposition
that they had fallen away, it would be
impossible to renew them again It
is the same as supposing a case
which in fact might never occur:as if we should say, 'had a man
fallen down a precipice it would be
impossible to save him,' or 'had the
child fallen into the stream he would
certainly have been drowned.' But
though this literally means, 'having
fallen away,' yet the sense in the con




4. D. 64.]


CHAPTER VI.


135


ance; seeing they crucify to
themselves the Son of God
texion in which it stands is not im-roperly expressed by our common
translation. The Syraic has given a
version which is remarkable, not as
a correct translation, but as showing
what was the prevailing belief in the
time in which it was made, (probably
the first or second century), in regard
to the doctrine of the perseverance of
the saints. " For it is impossible that
they who have been baptized, and who
have tasted the gift which is from
heaven, and have received the spirit
of holiness, and have tasted the good
word of God, and the power of the
coming age, should again sin, so that
they should be renewed again to repentance, and again crucify the Son
of God and put him to ignominy."
The word rendered' fall away' means
properly 'to fall near by any one;'
'to fall in with or meet;' and thus to
fall aside from, to swerve or deviate
from; and here means undoubtedly to
upostatize from, and implies an entire
renunciation of Christianity, or a
going back to a state of Judaism,
heathenism, or sin. The Greek word
occurs nowhere else in the New Testament. It is material to remark
here that the apostle does not say
that any true Christian ever had falen
away. He makes a statement of
what would occur on the supposition
that such a thing should happen-but
% statement may be made of what
would occur on the supposition that a
certain thing should take place, and
yet it be morally certain that the
event never would happen. It would
be easy to suppose what would happen if the ocean should overflow a
continent, or if the sun should cease
to rise, and still there be entire certainty that such an event never would
occur. ~ To renew them again. Implying that they had been before renewed, or had been true Christians.
The word 'again' —rdXait-s.upposes
this; and this passage, therefore, confirms the considerationw  suggested


afresh, and put him to an oper
shame.


above, showing that they were true
Christians who were referred to.
They had once repented, but it would
be impossible to bring them to this
state again.  This declaration of
course is to be read in connexion
with the first clause of ver. 4, ' It is
impossible to renew again to repent
ance those who once were true Chris
tians, should they fall away.' I know
of no declaration more unambiguous
than this. It is a positive declaration.
It is not that it would be very difficult
to do it; or that it would be impossible for man to do it, though it might
be done by God: it is an unequivocal
and absolute declaration that it would
be utterly impracticable that it should
be done by any one, or by any means;
and this, I have no doubt, is the meaning of the apostle. Should a Christian fall from grace, he must perish.
HE NEVER COULD BE SAVED. The rea
son of this the apostle immediately
adds. ~ Seeing. This word is not
in the Greek, though the sense is expressed. The Greek literally is, ' hav.
ing again crucified to themselves the
Son of God.' The reason here given
is, that the crime would be so great,
and they would so effectually exclude
themselves from the only plan of sal
vation, that they could not be saved.
There is but one way of salvation.
Having tried that, and then renounc.
cd it, how could they then be saved?
The case is like that of a drowning
man. If there was but one plank by
which he could be saved, and he
should get on that and then push it
away and plunge into the deep, he
must die. Or if there was but one
rope by which the shore could be
reached from a wreck, and he should
cut that and cast it off, he must die,
Or if a man were sick, and there was
but one kind of medicine that could
possibly restore him, and he should
deliberately dash that away, he must
die. So in religien. There is but one
way of salvation  If a man delibo.




k36


HEBREWS.


[A. D. 64


rately rejects that, he must perish
1 They crucify to themselves the Son
of God afresh. A Our translators have
rendered this as if the Greek were
-avaTrravpovvTrs  traXiv-crucify again,
and so it is rendered by Chrysostom,
by Tindal, Coverdale, Beza, Luther,
and others. But this is not properly
the meaning of the Greek. The word.'aravprav6-is an intensive word, and
Is employed instead of the usual word
'to crucify' only to denote emphasis
It means that such an act of apostasy
would be equivalent to crucifying him
in an aggravated manner. Of course
this is to be taken figuratively. It
could not be literally true that they
would thus crucify the Redeemer.
The meaning is, that their conduct
would be as if they had crucified him;
it would bear a strong resemblance.o the act by which the Lord Jesus
was publicly rejected and condemned
to die. The act of crucifying the Son
of God was the great crime which
outpeers any other deed of human
guilt.  Yet the apostle says that
should they who had been true Christians fall away and reject him, they
would be guilty of a similar crime.
It would be a public and solemn act
of rejecting him. It would show that
if they had been there they would
have joined in the cry 'crucify him,
crucify him.' The intensity and aggravation of such a crime perhaps the
apostle meant to indicate by the in.
tensive or emphatic avd in the word
avaoravpavvrcs.  Such an act would
render their salvation impossible, because (1) the crime would be aggravated beyond that of those who rejected him and put him to deathfor they knew not what they did;
and (2), because it would be a rejection of the only possible plan of sal.
vation after they had had experience
of its power and known its efficacy.
The phrase 'to themselves,' Tindal
renders, ' as concerning themselves.'
Others, 'as far as in them lies,' or as
far as they have ability to do. Others,
to their own heart.' Probably Grotius has suggested the true sense.
'They do it for themselves. They


make the act their own. It is as if
they did it themselves; and they are
to be regarded as having done the
deed.' So we make the act of another our own when we authorize it
beforehand, or approve of it after it
is done. I And put him to an open
shame. Make him a public example;
or hold him up as worthy of death on
the cross. See the same word explained in the Notes on Matt. i. 19,
in the phrase 'make her a public example.' The word occurs nowhere
else in the New Testament. Their
apostasy and rejection of the Saviour
would be like holding him up publicly
as deserving the infamy and ignominy
of the cross. A great part of the
crime attending the crucifixion of the
Lord Jesus, consisted in exhibiting
him to the passing multitude as de
serving the death of a malefactor.
Of that sin they would partake who
should reject him, for they would
thus show that they regarded his religion as an imposture, and would in
a public manner hold him up as worthy only of rejection and contempt.
Sucl, it seems to me, is the fair
meaning of this much-disputed pas.
sage-a passage which would never
have given so much perplexity if it
had not been supposed that the obvious interpretation would interfere
with some prevalent articles of theology. The passage proves that it
true Christians should apostatize, ii
would be impossible to renew and
save them. If then it should be asked
whether I believe that any true Chris.
tian ever did, or ever will fall from
grace, and wholly lose his religion,
I would answer unhesitatingly, no.
Comp. Notes on John x. 27, 28; Rom.
viii. 38, 39; Gal. v. 4. If then it be
asked what was the use of a warning
like this, I answer, (1.) it would show
the great sin of apostasy from God if
it were to occur. It is proper to state
the greatness of an act of sin, though
it might never occur, in order to
show how it would be regarded by
God. (2.) Such a statement might
be one of the most effectual means
of preserving from  apostasy  To




4. D. 64.J


CHAPI ER VI


137


7 For the earth which drink- herbs meet for themn by whom
tth in the rain that cometh oft it is dressed, receiveth blessing'
upon it, and bringeth forth from God:
1 -  nr  f      In _ Pc2   In


I ur, or.


(   1 b. W).. JV.


state that a fall from a precipice
would cause certain death, would be
one of the most certain means of preserving one from falling; to affirm
that arsenic would be certainly fatal,
is one of the most effectual means of
preventing its being taken; to know
that fire certainly destroys, is one of
the most sure checks from the danger.
Thousands have been preserved from
going over the Falls of Niagara by
knowing that there would be no possibility of escape; and so effectual
has been this knowledge that it has
preserved all from such a catastrophe,
except the very few who have gone
over by accident. So in religion.
The knowledge that apostasy would
be fatal, and there could be no hope
of being saved should it once occur,
would be a more effectual preventive
of the danger than all the other means
that could be used. If a man believed
that it would be an easy matter to be
restored again should he apostatize,
he would feel little solicitude in regard to it; and it has occurred in
fact, that they who suppose that this
may occur, have manifested little of
the care to walk in the paths of strict
religion, which should have been
evinced. (3.) It may be added, that
the means used by God to preserve
his people from apostasy, have been
sntirely effectual. There is no evidence that one has ever fallen away
who was a true Christian, (Comp.
John x. 27, 28, and I. John ii. 19);
and to the end of the world it will be
true that the means which lie uses to
keep hii people from apostasy will
not in a single instance fail.
7. For the earth. Tlhe design of
the apostle by this r*omparison is ap.
parent. It is to show the consequences of not making a proper use of all
the privileges which Christians have,
and the effect which would follow
ab uld those privileges fail to be ir.
12*


proved. He says, it is like the earth.
If that absorbs the rain, and produces
an abundant harvest, it receives the
divine blessing. If not, it is cursed,
or is worthless. The design is to
show that if Christians should become like the barren earth they
would be cast away and lost. ~ Which
drinketh in the rain. A comparison
of the earth as if it were ' thirsty'a comparison that is common in all
languages. TT That cometh oft upon it.
The frequent showers that fall. The
object is to describe fertile land which
is often watered with the rains of
heaven. The comparison of 'drinking in' the rain is designed to distinguish a mellow soil which receives
the rain, from hard or rocky land
where it runs off. T And bringeth
forth herbs. The word herbs we now
limit in common discourse to the
small vegetables which die every
year, and which are used as articles
of food, or to such in general as have
not ligneous or hard woody stems.
The word here means anything which
is cultivated in the earth as an article
of food, and includes all kinds of
grains. ~ Meet for them. Useful or
appropriate to them. IT By whom it
is dressed. Marg. 'for whom.' The
meaning is, on account of whom it is
cultivated. The word 'dressed' here
means cultivated. Comp. Gen. ii. 15,
~ Receiveth blessing from God. Re.
ccives the divine approbation. It is in
accordance with his wishes and plans,
and he smiles upon it and blesses it.
He does not curse it as he does the
desolate and barren soil. The lan
guage is figurative, and must be used
to denote that which is an object of
the divine favour. God delights in
the harvests which the earth brings
forth; in the effects of dews and rains
and suns in causing beauty and abun.
dance; and on such fields of beauty
and plenty he looks down with plea.




38


HEBREWS.


[.A.     ). 64.


8 But that which beareth and is nigh unto cursing; whose
thorns and briars is rejected, end is to be burned.


a Is. 5,6.


sure. This does not mean, as I suppose, that he renders it more fertile
and abundant, for (1) it cannot be
shown that it is true that God thus
rewards the earth for its fertility;
and (2), such an interpretation would
not accord well with the scope of the
passage. The design is to show that
a Christian who makes proper use of
the means of growing in grace which
God bestows upon him, and who does
not apostatize, meets with the divine
favour and approbation. His course
accords with the divine intention and
wishes, and he is a man on whom
God will smile-as he seems to on
the fertile earth.
8. But that which beareth thorns
and briars is rejected. That is, by
the farmer or owner. It is abandoned
as worthless. The force of the comparison here is, that God would thus
deal with those who professed to be
renewed if they should be like such
a worthless field. ~ And is nigh unto
cursing. Is given over to execration,
or is abandoned as useless. The word
cursing means devoting to destruction. The sense is not that the owner
would curse it in words, or imprecate
a curse on it, as a man does who uses
profane language, but the language
is taken here from the more common
use of the word curse-as meaning
to devote to destruction. So the land
would be regarded by the farmer. It
would be valueless, and would be given
uip to be overrun with fire. ~ Whose
end is to be burned. Referring to the
land. The allusion here is to the
common practice among the Oriental
and Roman agriculturists of burning
bad and barren lands. An illustration
of this is afforded by Pliny. "There
are some who burn the stubble on the
field, chiefly upon the authority of
Virgil: the principal reason for which
is, that they may burn the seeds of
weeds." Nat. Hist. xviii. 30. The
authorit:r of Virgil. to which Pliny


refers, may be found in Georg. i.
84.
"Sape etiam  steriles incendere profuil
agros,
Atque levem stipulam crepitantibus urere
flainmis."
' It. is often useful to set fire to barren
lands, and burn the light stubble in
crackling flames.' The object of burning land in this way was to render it
available for useful purposes; or to
destroy noxious weeds, and thorns,
and underbrush. But the object of
the apostle requires him to refer mere.
ly to the fact of the burning, and to
nake use of it as an illustration of
an act of punishment. So, Paul says,
it would be in the dealings of God
with his people. If after all attempts
to secure holy living, and to keep
them in the paths of salvation, they
should evince none of the spirit of
piety, all that could be done would be
to abandon them   to destruction as
such a field is overrun with fire. It
is not supposed that a true Christian
will fall away and be lost, but we may
remark (1.) that there are many pro.
fessed Christians who seem to be in
danger of such ruin. They resist all
attempts to produce in them the fruits
of good living as really as some pieces
of ground do to secure a harvest
Corrupt desires, pride, envy, uncharitableness, covetousness, and vanity
are as certainly seen in their lives as
thorns and briars are on a bad soil.
Such briars and thorns you may cut
down again and again; you may
strike the plough deep and seem tG
tear away all their roots; you may
sow the ground with the choicest
grain, but soon the briars and the
thorns will again appear, and be as
troublesome as ever. No pains will
subdue them, or secure a harvest. So
with many a professed Christian. He
may be taught, admonished, rebuked,
and afflicted, but all will not do.
There is essential and unsubdued ner




A,. D. 64..


CHAPTER VI.


139


9 But, beloved, we are persuaded better things of you,
and things that accompany salvati n, though we thus speak.
1   For a God is not unrighta Matt. 25.40.
terseness in his soul, and despite all
the attempts to make him a holy man,
the same bad passions arc continually
breaking out anew. (2.) Such professing Christians are 'nigh unto cursing.' They are about to be abandoned for ever. Unsanctified and wicked
in their hearts, there is nothing else
which can be done for them, and they
must be lost! What a thought! A
professing Christian ' nigh unto cursing!' A man, the efforts for whose
salvation are about to cease for ever,
and who is to be given over as incorcigible and hopeless! For such a
man-in the church or out of it-we
should have compassion. We have
some compassion for an ox which is so
stubborn that he will not work-and
which is to be put to death; for a
horse which is so fractious that he cannot be broken, and which is to be hilled; for cattle which are so unruly that
they cannot be restrained, and which
are only to be fattened for the slaughter; and even for a field which is desolate and barren, and which is given up
to be overrun with briars and thorns;
but how much more should we pity a
man all the efforts for whose salvation
fail, and who is soon to be abandoned
to everlasting destruction!
9. But, beloved, we are persuaded
better things. We confidently hope
for better things respecting you. We
trust that you are true Christians;
that you will produce the proper fruits
of holiness; that you will be saved.
~ Things that accompany salvation.
Things that pertain to salvation. The
Greek phrase here means, 'near to
salvation,' or things that are conjoined with salvation. So Coverdale renders it, ' ad that salvation is nigher.'
The form of expression seems to refer
to what was said in ver. 8. The land
Overrun wimt briars was nigh to curs

eous to forget your work and
labour of love, which ye have
showed toward his name, in that
ye have ministered to the saints,
and do minister.


ing; the things which Paul saw in
them were nigh to salvation. From
this verse it is evident (1) that the
apostle regarded them as sincere
Christians; and (2) that he believed
they would not fall away. Though
he had stated what must be the inevitable consequence if Christians should
apostatize, yet he says that in theli
case he had a firm conviction that i1
would not occur. There is no inconsistency in this. We may be certain
that if a man should take arsenic it
would kill him; and yet we may have
the fullest conviction that he will not
do it. Is not this verse a clear proof
that Paul felt that it was certain tha'
true Christians would never fall awa
and be lost? If he supposed that they
might, how could he be persuaded
that it would not happen to them?
Why not to them as well as to others?
Learn hence, that while we assure
men that if they should fall away
they would certainly perish, we may
nevertheless address them with the full
persuasion that they will be saved.
10. For God is not unrighteous.
God will do no wrong. He will not
forget or fail to reward the endeavours
of his people to promote his glory,
and to do good. The meaning here
is, that by their kindness in ministering to the wants of the saints, they
had given full evidence of true piety.
If God should forget that, it would
be 'unrighteous,' (1) because there
was a propriety that it should be re.
membered; and (2) because it is ex.
piessly promised that it shall not fail
of reward. hIatt. x. 42. ~I Your work.
Particularly in ministering to the
wants of the saints. ~ Laborr oJ love.
Deeds of benevolence when there was
no hope of recompense, or when love
was the motive in doing it. ~ Which
ye have showed toward his name. To.




140


HEBREWS.


IA. D. 64


11 And we desire that every
one of you do show the same
a c. 3.6, 4.  b Pr. 15.19; 2 Pe 1.10.


diligence to the a full assurance
of hope unto the end:
12 That ye be not slbthful*


ward him-for the word name is often
used to denote the person himself
They had showed that they loved God
by their kindness to his people. Matt.
xxv. 40, " Inasmuch as ye have done
it unto one of the least of these my
brethren, ye have done it unto me."
~ In that ye have ministered to the
saints. You have supplied their wants.
This may refer either to the fact that
they contributed to supply the wants
of the poor members of the church
(comp. Note Gal. ii. 10), or it may refer to some special acts of kindness
which they had shown to suffering
and persecuted Christians. It is not
possible now to know to what particular acts the apostle refers. We may
learn (1.) that to show kindness to
Christians, because they are Christians, is an important evidence of
piety. (2.) It will in no case be unrewarded. God is not 'unjust;' and
he will remember an act of kindness
shown to his people-even though it
be nothing but giving a cup of cold
water.
11. And we desire that every one
of you. We wish that every member
of the church should exhibit the same
endeavour to do good until they attain to the full assurance of hope. It
is implied here that the full assurance
of hope is to be obtained by a persevering effort to lead a holy life. ~ The
same diligence. The same strenuous
endeavour, the same ardour and zeal.
~ To the full assurance of hope. In
order to obtain the full assurance of
hope. The word rendered ' full assurance,' means firm persuasion, and
refers to a state of mind where tilere
is the fullest conviction, or where there
is no doubt. See Coll. ii. 2; I. Thess.
i. 5; Heb. x. 22; comp. Luke i. 1;
Rom. iv. 21; xiv. 5; II. Tim. iv. 5. 17,
where the same word, in different
forms, occurs. Hope is a compound
emotion (Notes Eph. ii. 12), made up
of an earnest desire for an object, and


a corresponding expectation of obtain
ing it. The hope of heaven is made
up of an earnest wish to reach hea.
ven, and a corresponding expectation
of it, or reason to believe that it will be
ours. The full assurance of that hope
exists where there is the highest desire of heaven, and such corresponding
evidence of personal piety as to leave
no doubt that it will be ours. ~ TG
the end. To the end of life. The apostle wished that they would persevere
in such acts of piety to the end of
their course, as to have their hope
of heaven fully established, and to
leave no doubt on the mind that they
were sincere Christians. Learn hence
(1.) that full assurance of hope is to be
obtained only by holy living. (2.) It
is only when that is persevered in
that it can be obtained. (3.) It is not
by visions and raptures; by dreams
and revelations that it can now be
acquired, for God imparts no such direct revelation now. (4.) It is usually
only as the result of a life of consistent piety that such an assurance is
to be obtained. No man can have it
who does not persevere in holy living,
and they who do obtain it usually
secure it only near the end of a life
of eminent devotedness to God. God
could impart it at once when the soul
is converted; but such is the tendency
of man to indolence and sloth that
even good men would then relax their
efforts, and sit down contented, feel.
ing that they had now the undoubted
prospect of heaven. As it is, it is
held out as a prize to be won-as that
whose acquisition is to cheer us in
our old age, when the warfare is over,
and when amidst the infirmities of
years, and in the near prospect of
death, we need special consolation.
Comp.-II. Tim. iv. 6, 7.
12. That ye be not slothful. Indolent; inactive. This was what he was
especially desirous of guarding them
against. By diligent and strenuous




A. D. 64.]


CHAPTER VI.


141


but followers of them who
through faith and patience inherit the promises.
13 For when God made pro.
mise to Abraham, because he
could swear by no greater, he
sware by himself,


14 Saying,, Surely blessing
I will bless thee, and multiplying I will multiply thee.
15 And so, after he had patiently endured, he obtained the
promise.
a Ge. 22. 16, 17.


effort only could they secure themselves from the danger of apostasy.
I But followers. Imitators-that you
may live as they lived. IT Of them
who through faith and patience. By
faith, or confidence in God, and by
patience in suffering-referring to
those who in times of trial had remained faithful to God, and had been
admitted to heaven. In ch. xi. the
apostle has given a long list of such
persevering and faithful friends of
God.  See Notes on that chapter.
~ Thepromise. The promise of heaven.
13. For when God made promise to
Abraham. That he would bless him,
and multiply his seed as the stars of
heaven. Gen. xxii. 16,17. The object
of introducing this example here is, to
encourage those to whom the apostle
was writing to persevere in the Christian life. This he does by showing
that God had given the highest possible assurance of his purpose to bless
his people, by an oath. Reference is
made to Abraham in this argument,
probably, for two reasons. (1.) To
show the nature of the evidence which
Christians have that they will be
saved, or the ground of encouragement-being the same as that made
to Abraham, and depending, as in
his case, on the promise of God; and
(2.) because the example of Abralam
was just in point. He had persevered.
He had relied firmly and solely on the
promise of God. He did this when
appearances were much against the
fulfilment of the promise, and he thus
showed the advantage of perseverance
and fidelity in the cause of God.
~ Because he could swear by no greater.
There is no being greater than God.
In taking an oath among men it is
always implied that the appeal is to
one of superior power, who is able to


punish for its infraction. But this
could not occur in the case of God
himself. There was no greater being
than himself, and the oath, therefore,
was by his own existence. ~ He sware
by himself. Gen. xxii. 16. "By myself have I sworn." Comp. Isa. xlv.
23. In an oath of this kind God
pledges his veracity; declares that the
event shall be as certain as Lis existence; and secures it by all the perfections of his nature. The usual
form of the oath is, "As I live, saith
the Lord." See Num. xiv. 21. 28;
Ezek. xxxiii. 11.
14. Saying, Surely blessing I will
bless thee. That is, I will certainly
bless thee. The phrase is a Hebrew
mode of expression, to denote emphasis or certainty-indicated by the
repetition of a word. Comp. Gen. xiv.
10; Ex. viii. 10; Joel iv. 14; Judges
v. 30; xv. 16. ~ Multiplying I will
multiply thee. I will greatly increase
thee-I will grant thee an exceed.
ingly numerous posterity.
15. And so, after he had patiently
endured. After he had waited for a
long time. He did not faint or grow
weary, but he persevered in a con
fident expectation of the fulfilment of
what God had so solemnly promised.
I He obtained the promise. Evidently
the promise referred to in the oaththat he would have a numerous pos.
terity. The apostle intimates that he
had waited for that a long time; that
his faith did not waver, and that in
due season the object of his wishes
was granted. To see the force of this,
we are to remember (1.) that when
he was called by God from Haran,
and when the promise of a numerous
posterity was made to him, he was
seventy-five years old. Gen. xii. 1-5
(2) Twenty-fou, years elapsed aftey




142


HEBREWS.


[A. D. 64.


16 For men verily swear by
the greater: and an oatha for
confirmation is to them an end
of all strife.
17 Wherein    God, willing
~ Ex. 22. 11.  b Ro. 8. 17. c. 11. 9.


this, during which he was a sojourner
in a strange land, before the manner
in which this promise would be fulfilled was made known to him. Gen.
xvii. 1-16. (3.) It was only when
he was an hundred years old, and
when he had persevered in the belief
of the truth of the promise against
all the natural improbabilities of its
accomplishment, that he received the
pledge of its fulfilment in the birth
of his son Isaac. Gen. xxi. 1-5.
(4.) The birth of that son was a pledge
that the other blessings implied in
the promise would be granted, and
in that pledge Abraham may be said
to have 'received the promise.' He
did not actually see the numerous
posterity of which he was to be the
honoured ancestor, nor the Messiah
who was to descend from him, nor
the happy influences which would
result to mankind from the fulfilment
of the promise. But he saw the certainty that all this would occur; he
saw by faith the Messiah in the distance (John viii. 56), and the numerous blessings which would result
from his coming. It was a remarkable instance of faith, and one well
fitted to the purpose of the apostle.
It would furnish ample encouragement to the Christians to whom he
wrote, to persevere in their course,
and to avoid the dangers of apostasy.
If Abraham persevered when appearances were so nmuch against the fulfilment of what had been promised,
then Christians should persevere under the clearer lirghlt and with the
more distinct promises of the gospel.
16. For men verily swear by the
greater. That is, they appeal to God.
They never swear by one who is inferior to themselves. The object of the
apostle in this declaration is to show
that as far as this could be done it


more abundant y to show unto
the heirsb of Fprmise the im
mutability c of his counsel, con
firmed  it by an oath;
cRo. 11. 9.
1 interposed himself.
had been by God. He could not in
deed swear by one greater than him.
self, but he could make his promise
as certain as an oath taken by men
was when they solemnly appealed to
Him. He could appeal to his own
existence and veracity, which was at
any time the most solemn form of an
oath, and thus put the mind to rest in
regard to the hope of heaven. I And
an oath for confirmation. An oath
taken to confirm or establish anything.
~ Is to them an end of all strife. That
is, when two parties are at variance,
or have a cause at issue, an oath binds
them to adhere to the terms of agree
ment concluded on, or contracting
parties bind themselves by a solemn
oath to adhere to the conditions of an
agreement, and this puts an end to
all strife. They rest satisfied when a
solemn oath has been taken, and they
feel assured that the agreement will
be complied with. Or it may refer
to cases where a man was accused of
wrong before a court, and where he
took a solemn oath that the thing had
not been done, and his oath was ad.
mitted to be sufficient to put an end
to the controversy. The general mean.
ing is clear, that in disputes between
man and man, an appeal was made
to an oath, and that was allowed to
settle it. The connexion here is, that
as far as the case would admit of, the
same thing was done by God. His
oath by himself made his promise
firm.
17. Wherein God. On account of
which; or since an oath had this effect, God was willing to appeal to it
in order to assure his people of sal
vation. ~T Willing more abundantly
In the most abundant manner, or to
make the case as sure as possible. It
does not mean more abundantly than
in the case of Abra arm, but that ho




A. D. 64.]


CHAPTER VI.


143


18 That by two immutable have a strong consolation, who
things, in which it was impos- have fled for refuge to lay hold
sible for God to lie, we might upon the hope set before us:
a Tit. 1, 2.                b I Ti. 6. 12.


was willing to give the most ample
assurance possible. Coverdale renders it correctly, "very abundantly."
I Thie heirs of promise. The heirs
to whom the promise of life pertained;
that is, all who were interested in the
promises made to Abraham —thus
embracing the heirs of salvation now.
~ The immutability of his counsel.
His fixed purpose. He meant to show
in the most solemn manner that his
purpose would not change. The plans
of God never change; and all the
hope which we can have of heaven
is founded on the fact that his purpose is immutable. If he changed
his plans; if he was controlled by
caprice; if he willed one thing to-day
and another thing to-morrow, who
could confide in him, or who would
have any hope of heaven? No one
would know what to expect; and no
one could put confidence in him. The
farmer ploughs and sows because he
believes that the laws of nature are
settled and fixed; the mariner ventures into unknown seas because the
needle points in one direction; we
plant an apple-tree because we believe it will produce apples, a peach
because it will produce peaches, a
pear because it will produce a pear.
ut suppose there were no settled
laws, that all was governed by caprice; who would know what to plant?
Who then would plant anything? So
in religion. If there were nothing
fixed and settled, who would know
what to do? If God should change
his plans by caprice, and save one
man by faith to-day and condemn another for the same faith to-morrow;
or if he should pardon a man to-day
and withdraw the pardon to-morrow,
what security could we have of salvation?  How   grateful, therefore,
should we be that God has an immutable counsel, and that this is confirmed by a solemn oath! No one could


honour a God that had not such ar
immutability of purpose; and all the
hope which man can have of heaven
is in the fact that He is unchanging.
' Confirmed it by an oath. Marg.
Interposed himself. Tindal and Co
vcrdale, "added  an  oath."  The
Greek is, 'interposed with an oath'mscrirevaev 0pKW. The word here used
— pEacrev-means to mediate or intercede for one; and then to intervene
or interpose. The meaning here is,
that he interposed an oath between
himself and the other party by way
of a confirmation or pledge.
18. That by two immutable things.
What the 'two immutable things'
here referred to are, has been made
a matter of question among commentators. Most expositors, as Doddridge,
Whitby, Rosenmiiller, Koppe, and
Calvin, suppose that the reference is
to the promise and the oath of God,
each of which would be a firm ground
of the assurance of salvation, and in
each of which it would be impossible
for God to lie. Prof. Stuart supposes
that the reference is to two oaths-the
oath made to Abraham, and that by
which the Messiah was made High
Priest according to the order of Mclchisedek. Ps. ex. 4; Heb. v. 6. 10
He supposes that thus the salvation
of believers would be amply secured,
by the promise that Abraham should
have a Son, the Messiah, in whom al.
the families of the earth would be
blessed, and in the oath that this Son
should be High Priest for ever. But
to this interpretation it may be objected that the apostle seems to refer to
two things distinct from each other in
their nature, and not to two acts of
the same kind. There are two kinds of
security referred to, whercas the security furnished according to this inter.
pretation would be the same-thal
arising from an oath. However nt
merous the oaths might be, still it




I


144


HEBREWS.


LA. D. 64.


19 Which hope we have as and stedfast, and which enteian anchor of the soul, both sure eth into that within a the veil;


a Le. 16. 15.


would lhe security of tile same kind,
and if one of them were broken no
certainty could be derived from the
other. On the supposition, however,'
that he refers to the promise and the
oath, there would be two kinds of assurance of different kinds. On the
supposition that the promise was disregarded-if such a supposition may
be made-still there would be the security of the oath-and thus the assurance of salvation was two-fold. It
seems to me, therefore, that the apostle refers to the promise and to the
oath of God, as constituting the two
grounds of security for the salvation
of his people. Those things were
both unchangeable, and when his word
and oath are once passed, what he
promises is secure. V In which it
was impossible for God to lie. That
is, it would be contrary to his nature;
it is not for a moment to be supposed.
Comp. Tit. i. 2. "God-that cannot
lie." The impossibility is a moral
impossibility, and the use of the word
here explains the sense in which the
words impossible, cannot, &c., are
often used in the Scriptures. The
meaning here is, that such. was the
love of God for truth; such his holiness of character, that he could not
speak falsely. ~ We might have a
strong consolation. The strongest of
which the mind can conceive. The
consolation of a Christian is not in
his own strength; his hope of heaven is not in any reliance on his own
powers. His comfort is, that God
nas promised eternal life to his people, and that He cannot prove false to
his word. Titus i. 2. I Who have
fled for refuge. Referring to the fact
that one charged with murder fled to
the city of refuge, or laid hold on an
altar for security. So we guilty and
deserving of death have fled to the
hopes of the gospel in the Redeemer.
T To lay hold upon. To seize and
bold fist-as one does an al ar when


he is pursued by the avenger of blood.
~ The hope set before us. The hope
of eternal life offered in the gospel.
This is set before us as our refuge,
and to this we flee when we feel that
we are in danger of death. On the
nature of hope, see Notes on Eph. ii
12.
19. Which hope we have as an anchor of the soul. Hope accomplishes
for the soul the same thing which an
anchor does for a ship. It makes it
fast and secure. An anchor preserves
a ship when the waves beat and the
wind blows, and as long as the anchor
holds, so long the ship is safe, and the
mariner apprehends no danger. So
with the soul of the Christian. In
the tempests and trials of life, his
mind is calm as long as his hope of
heaven is firm. If that gives way,
he feels that all is lost. Among the
heathen writers, hope is often compared with an anchor. So Socrates
said, " To ground hope on a false supposition, is like trusting to a weak
anchor." Again-" A ship ought not
to trust to one anchor, nor life to one
hope." I Both sure and stedfast. Firm
and secure. This refers to the an.
chor. That is fixed in the sand, and
the vessel is secure. ~ And which
entereth into that within the veil. The
allusion to the anchor here is dropped,
and the apostle speaks simply of hope.
The ' veil' here refers to that which
in the temple divided the holy from
the most holy place. See Notes on
Matt. xxi. 12. The place 'within the
veil'-the most holy place-was re.
garded as God's peculiar abode —
where he dwelt by the visible symbel
of his presence. That holy place was
emblematic of heaven; and the idea
here is, that the hope of the Christian
enters into heaven itself; it takes hold
on the throne of God; it is made firm
by being fastened there. It is not
the hope of future riches, honours, or
pleasures in this life-for such a hope




k. D. 64.j


CHAPTER VI.


145


20 Whither     the forerunner
is for us entered, even Jesus,
a c. 4. 14.
would not keep the soul steady; it is
the hope of immortal blessedness and
purity in the world beyond.
20. Whllther. To which most holy
place-heaven. I The forerunner.
The word here used occurs nowhere
else in the New Testament. A forerunner —Trpdpoyos —is one who goes
before others to prepare the way.
The word is applied to light troops
sent forward as scouts.  Diod. Sic.
17. 17. Comp. 'Wisdom of Solomon'
(apoc.) xii. 8.  "Thou didst send
wasps, forerunners of thy host, to destroy them by little and little." The
meaning here is, that Jesus wentfirst
into the heavenly sanctuary. He led
the way. He has gone there on our
account, to prepare a place for us.
John xiv. 3. laving such a friend
and advocate there, we should be firm
in the hope of eternal life, and amidst
the storms and tempests around us,
we should be calm.  I Made an high
priest for ever. See Notes ch. v. 6. 10.
ITo illustrate this fact, was the object
for which this discussion was introduced, and which had been interrupted by the remarks occurring in this
chapter on the danger of apostasy.
Having warned them of this danger,
and exhorted them to go on to make
the highest attainments possible in
the divine life, the apostle resumes
the discussion respecting Melchisedek, and makes the remarks which
he intended to make respecting this
remarkable man. See ch. v. 11.
REMARKS.
1. We should aim at perfection in
order that we may have evidence of
piety. Ver. 1. No man can be a
Christian who does not do this, or
who does not desire to be perfect as
God is perfect. No one can be a
Christian who is satisfied or contented
to remain in sin; or who would not
prefer to be made at once as holy as
an angel-as the Lord Jesus-as God.
2. We should aim at perfecion in
13


made an high priest for ever
after the order of Melchisedek.*
b c. 7. 17.
order to make great attainments.
Ver. 1. No man makes any great
advance in anything, who does not
set his standard high. Men usually
accomplish about what they expect to
accomplish. If a man expects to be
a quack physician, he becomes such;
if he is satisfied to be a fourth-rate
lawyer, he becomes such; if he is wil.
ling to be an indifferent mechanic, he
advances no higher; if he has no intention or expectation of being a first
rate farmer, he will never become
one. If he sincerely aims, however,
to excel, he usually accomplishes his
object. And it is so in religion. If
a man does not intend to be an emi
nent Christian, he may be certain he
never will be. Religion is not produced by chance-any more than fine
fruit is, or than a good harvest is.
One of the principal reasons why Pre
sident Edwards became so eminent a
Christian, was, that in early life he
adopted the following resolution, to
which he appears always to have adhered, that " on the supposition that
there never was to be but one individual in the world, at any one time,
who was properly a complete Christian, in all respects of a right stamp,
having Christianity always shining
in its true lustre, and appearing excellent and lovely, fronm whatever
part, and under whatever character
viewed: Resolved, To act just as I
would do, if I strove with all my
might to be that one, who should live
in my time." Life, by S. E. Dwight,
D. D., p. 72.
3. We should aim to acquire as
much knowledge of religious truth as
we possibly can. Vs. 1, 2. True
piety is principle. It is not fancy, or
dreaming, or visions, or enthusiasm.
It is based on knowledge, and does
not go beyond that. No man has any
more religion than he has knowledge
of the way of salvation. He cannot
force his religion to overstep *he
bounds of his knowledge; for igno



HEBREWS.


[A. D 64


rance contributes nothing to devotion.
There may be knowledge where there
is no piety; but there can be no true
religion where there is no knowledge.
If, therefore, a Christian wishes to
make advances, he must gain a
knowledge of the truth. He must
understand the great doctrines of his
religion. And in like manner, if we
wish the next generation to be intelligent and solid Christians, we
must train them up to understand
the Bible.
4. The consequences of the judgment will be eternal. Ver. 3. No
truth is more solemn than this. It
is this which makes the prospect of
the judgment so awful. If the consequences of the sentence were to
continue for a few years, or ages, or
centuries only, it would be of much
less importance. But who can abide
the thought of 'eternal judgment?'
Of an eternal sentence? Here the
most fearful and solemn sentence is
for a short period. The sentence will
soon expire; or it is mitigated by the
hope of a change. Pain here is brief
Disgrace, and sorrow, and heaviness
of heart, and all the woes that man
can inflict, soon come to an end.
There is an outer limit of suffering,
and no severity of a sentence, no ingenuity of man, can prolong it far.
The man disgraced, and whose life is
a burden, will soon die. On the cheeks.' the solitary prisoner, doomed to the
ungeon for life, a 'mortal paleness'
will soon settle down, and the comforts of an approaching release by
death may soothe the anguish of his
sad heart. The rack of torture cheats
itself of its own purpose, and the exhausted sufferer is released. "The
excess [of grief,] makes it soon mortal." But in the world of future wo
the sentence will never expire; and
death will never come to relieve the
sufferer. I may ask, then, of my
reader, Are you prepared for the
'eternal' sentence? Are you ready
to hear a doom pronounced which
can never be changed? Would you
be willing to have God judge you just
as you are, and pronounce such a


sentence as ought to be pronounced
now, and have the ass rance that
it would be eternal?   You seek
worldly honour. Would you be willing to be doomed always to seek
that? You aspire after wealth. Would
you be willing to be doomed to aspire
after that always? You seek pleasure
-in the gay and giddy world. Would
you be willing to be doomed always
to seek after that? You have no religion; perhaps desire to have none.
Yet would you be willing to be
doomed to be always without religion? You are a stranger to the
God that made you. Would you be
willing to be sentenced to be always
a stranger to God? You indulge
in passion, pride, envy, sensuality.
Would you be willing to be sentenced
always to the raging of these passions
and lusts? How few are they who
would be willing to have an eternal
sentence passed on them, or to be
doomed to pursue their present cnmployments, or to cherish their present
opinions for ever! How few who
would dare to meet a sentence which
should be in strict accordance with
what was just, and which was never
to change!
5. With the righteous it should be
matter of rejoicing that the judgment
is to be eternal. Ver. 3. They can
desire no change of Ihe sentence
which will assign them to heaven 
and it will be no small part of the
joy of the heavenly world, that the
results of the judgment will be everlasting. There will be no further
trial; no reversing of the sentence;
no withdrawing of the crown of glory.
The righteous are the only ones who
have not reason to dread a 'just eternal sentence;' and they will rejoice
when the time shall come which will
fix their doom for ever.
6. We should dread apostasy from
the true religion. Ver. 4. We should
habitually feel that if we should deny
our ltrd, and reject his religion,
there would be no hope. The die
would be cast; and we must then
perish for ever. By this solemn con.
sideration God intends to preserve




A.D. 64.]


CHAPTER VI.


147


his people, and it is a consideration
which has been so effectual that there
is not the least reason to suppose that
any one who has ever had any true
religion, has fallen away and perished.
Mlany have been almost Christians,
ard Lhave then turned back to perdition (Matt. vii. 22, 23; Acts xxvi. 28),
but there is no reason to suppose that
any who have been true Christians
have thus apostatized and been lost.
Yet Christians arc not kept without
watchfulness; they cannot be kept
without the most sincere and constant
cndcavours to preserve themselves
from falling.
7. If the sin of apostasy is so great,
then every approach to it is dangerous; and then every sin should be
avoided. He that habitually indulges
in sin cannot be a Christian; and
every sin which a sincere Christian
commnits should be measured by the
guilt which would exist should it become final, and should he wholly fall
away. No man can indulge in sin
and be safe; and no professed Christian who finds himself disposed to indulge in sin, should cherish the expectation of reaching heaven. Vs. 4
-6.
8. It is a matter of devout gratitude
that God has kept all his true people
from apostasy. Vs. 4-6. If it is
tr;e that no one who has been regenerated has ever fallen away; if the
inmans which God has used have been
effectual in a world so full of temptations and when we have hearts so
prone to evil; and if it is the intention
)f God to keep all to eternal salvation
who arc truly converted, then it
should be to us a subject of devout
thankfulness and of encouragement.
In view of this, we should admire the
wisdom of the plan which thus secures salvation; we should look to
him with the firm assurance that he
will keep what we have committed to
him to the final day.
9. We should improve the privileges which we enjoy so as to receive
a blessing from God. Vs. 7, 8. It is
desirable that a farm should be well
cllltivated so as not to be overrun


with briars and thorns; desiral le thai
it should produce an abundant lar.
vest, and not exhibit mere barren.
ness and desolation. Yet, alas, ther.
are many professing Christians whi
resemble such a field of thorns, and
such a scene of desolation. They
produce no fruits of righteousness
they do nothing to extend the king
dom of the Redeemer! What cal
such expect but the 'curse' of God,
What can the end of such be but to
be ' burned?'
10. God will not fail to reward his
faithful people. Ver. 10. What we
have done in his service, and with a
sincere desire to promote his glory,
unworthy of his notice as it may
seem to us to be, he will not fail to
reward. It may be unobserved or
forgotten by the world; nay, it may
pass out of our own recollection, but
it will never fail from the mind of
God. Whether it be 'two mites' contributed to his cause, or a ' cup of cold
water given to a disciple,' or a life
consecrated to his service, it will be
alike remembered. What encouragement there is, therefore, to labour in
the promotion of his glory, and to do
all we can for the advancement of
his kingdom!
11. Let us follow those who have
inherited the promises. Ver. 12. They
are worthy examples. When from
their lofty scats in heaven they look
back on the journey of life, though
to them attended with many trials,
they never regret the ' faith and pa
tience' by which they were enabled to
persevere. We have most illustrious
examples to imitate. They arc numerous as the drops of dew, and bright
as the star of the morning. It is an
honour to tread in the footsteps of the
holy men who have inherited the pro.
mises; an honour to feel that we are
walking in the same path, and are
reaching out the hand to the same
crown.
12. It is the privilege of those who
arc truly the children of God to enjoy
strong consolation. Vs. 13-18. Their
hope is based on that which cannot
fail. God cannot lie. And when we




148


HEBREWS.


[A. D. 64.


have evidence that he has promised
us eternal life, we may open our
hearts to the full influence of Christian consolation. It may be asked,
perhaps, how we may have that evidence? Will God speak to us from
heaven and assure us that we arc his
children? Will he reveal our names
as written in his book? Will he come
to us in the night-watches and address us by name as his? I answer,
No. None of these things arc we to
expect. But if we have evidence that
we have true repentance, and sincere
faith in the Redeemer; if we love holiness and desire to lead a pure life;
if we delight in the Bible and in the
people of God, then we may regard
him as addressing us in the promises
and oaths of his word, and assuring
us of salvation. These promises belong to us, and we may apply them
to ourselves. And if we have evidence
that God promises us eternal life, why
should we doubt? We may feel that
we are unworthy; our consciences
may reproach us for the errors and
follies of our past lives; but on the
unchanging word and oath of God
we may rely, and there we may feel
secure.
13. How invaluable is the Christian
hope! Ver. 19. To us it is like the
anchor to a vessel in a storm. We
are sailing along the voyage of life.
We are exposed to breakers, and tempests. Our bark is liable to be tossed
about, or to be shipwrecked. In the
agitations and troubles of life, how
much we need some anchor of the
soul; something that shall make us
calm and serene! Such an anchor is
found in the hope of the gospel. While
that hope is firm we need fear nothing.
All is then safe, and w6 may look
calmly on, assured that we shall ride
out the storm, and come at last safely
into the haven of peace. Happy they
who have fled for refuge to the faith
of the gospel; whose hope like a
stP.ady anchor has entered into heaven and binds the soul to the throne
of God; whose confidence in the Redeemer is unshaken in all the storms
of life, and who have the a.iurance


that when the tempest shall have
beaten upon them a little longer they
will be admitted to a haven of rest,
where storms and tempests are for
ever unknown. With such a hope
we may well bear the trials of this
life for the few days appointed to us
on eartll-for what are the longest
trials here compared with that eternal rest which remains for all who
love God in a brighter world?
CHAPTER VII.
ANALYSIS OF TIlE CHAPTER.
In ch. v. 10, 11, the apostle had
introduced the name of Melchisedek,
and said that Christ was made an
high priest after the same order as
he. He added, that lie had much to
say of him, but that they were not in
a state of mind then to receive or understand it. He then (ch. v. 12-14)
rebukes them for the little progress
which they had made in Christian
knowledge; exhorts them to go on
and make higher attainments (ch. vi.
1-3); warns them against the dan.
ger of apostasy (ch. vi. 4-8); and
encourages them to hold fast their
faith and hope to the end, in view of
the covenant faithfulness of God (ch.
vi. 9-20); and now returns to the
subject under discussion-the high
priesthood of Christ. Iis object is
to show that he was superior to the
Jewish high priest, and for this purpose he institutes the comparison between him and Melchisedek. The
argument is the following:I. That which is drawn from the
exalted rank of Melchisedek, and the
fact that the ancestor of the whole
Jewish priesthood and communityAbraham-acknowledged him as his
superior, and rendered tribute to him.
But Christ was of the crder of Mel.
chisedek, and the aposte, therefore,
infers his superiority to the Jewish
priesthood. Vs. 1-10. In the pro
secution of this argument, the apostle
dwells on the import of the name
Melchisedek (vs. 1, 2); states the fact
that he was without any known an.
cestry or descent, and that he stood
alone on the pages of the sacred re.




A. D. 64.]


CHAPTER VII.


149


CHAPTER VII.
FOR this Melchisedek, a king
of Salem, priest of the most
a Ge. 14.18., &c.
cord, and was therefore worthy to be
compared with the Son of God, who
had a similar p e-eminence (ver. 3);
urges the consideration that even
Abraham, the ancestor of the whole
Jewish community and priesthood,
paid tithes to him, and thus confessed
his inferiority (ver. 4); shows that he
of whom a blessing was received must
be superior to the one who receives it
(vs. 6, 7); and that even Levi, the
ancestor of the whole Levitical priesthood, might be said to have paid
tithes in Abraham, and thus to have
acknowledged his inferiority to Melchisedek, and consequently to the
Son of God, who was of his ' order.'
Vs. 9, 10. 
II. The apostle shows that 'perfection' could not arise out of the Levitical priesthood, and that a priesthood
that introduced a perfect state must
be superior. Vs. 11-19. In the prosecution of this argument, he states
that perfection could not be arrived
at under the Hebrew economy, and
that there was need that a priesthood
of another order should be formed
(vcr. 11); that a change of the priesthood involved of necessity a change
in the law or administration (ver. 12);
that the necessity of change of the
law also followed from the fact that
the great high priest was now of another tribe than that of Levi (vs. 13,
14); that the Christian High Priest
was constituted not after a commandment pertaining to the flesh and liable
to change, but 'after the power of an
endless life' —adapted to a life that
was never to change or to end (vs.
15-17); that consequently there was
a disannulling of the commandment
going before, because it was weak
and unprofitable (ver. 18); and that
the old law made nothing perfect, but
hat by the new arrangement a sysecm of entire and eternal perfection
Nas introduced. Ver. 19.
III..The apostle shows the supe13*


high God, who met Abraham
returning from the slaughter of
the kings, and blessed him;
riority of the priesthood of Christ ta
that of the Jewish system from the
fact that the great High Priest of the
Christian system was constituted with
the solemnity of an oath; the Jewish
priesthood was not. Vs. 20-22. His
priesthood, therefore, was as much
more important and solemn as an
oath is superior to a command; and
his suretyship became as much more
certain as an oath is superior to a
simple promise. Ver. 22.
IV. The superiority of the priest
hood of Christ is further shown from
the fact that under the former dispen
sation there were many priests; bu'
here there was but one. There, they
lived but a brief period, and then gave
way to their successors; but here
there was no removal by death, there
was no succession, there was an unchangeable priesthood. Vs. 23, 24.
He infers, therefore (ver. 25), that the
Christian High Priest was able to
save to the uttermost all that came
to the Father by him, since he ever
lived to make intercession.
V. The last argument is, that under the Levitical priesthood it was
necessary for the priest to offer sacri.
fice for his own sins as well as for
those of the people. No such necessity, however, existed in regard to the
High Priest of the Christian system.
He was holy, harmless, and undefiled;
he had no need to offer sacrifices for
his own sins; and in this respect
there was a vast superiority of the
Christian priesthood over the Jewish.
Vs. 26-28. The force of these several arguments we shall be able to
estimate as wve advance in the expo.
sition.
1. For this Melchisedek. Comp.
Notes ch. v. 6. The name Melchisedek, from which the apostle derives
a portion of his argument here, is
Hebrew, pTi - '-23, and is correct.
ly explained as meaning king of right




150


HEBREWS.


[A. D 64.


eousness-being compounded of two serve to show how easy it is for men
words-king and righteousness. Why to mystify a clear statement of his.
this name was given to this man is tory, and how fond they are of findunknown. Names, however, were ing what is mysterious and marvelfrequently given on account of some lous in the plainest narrative of facts.
quality or characteristic of the man. That he was Shem, as the Jews sup.
Notes on'Isa. viii. 18. This name pose, or that lie was the Son of God
may have been given on account of himself, as many Christian expositors
his eminent integrity. The apostle have maintained, there is not the
calls attention to it (ver. 2,) as a cir- slightest evidence. That the latter
cumstance worthy of notice, that his opinion is false is perfectly clear-for
name, and the name of the city where if he were the Son of God, with what
lie reigned, were so appropriate to propriety could the apostle say that
one who, as a priest, was the prede- he "was made like the Son of God"
cessor of the Messiah. The account (ver. 3); that is, like himself; or that
of Melchisedek, which is very brief, Christ was constituted a priest " after
occurs in Gen. xiv. 18-20. The the order of MIclchisedek;" that is,
name occurs in the Bible only in Gen. that he was a type of himself? The.xiv., Ps. cx. 4., and in this epistle. most simple and probable opinion is
Nothing else is certainly known of that given by Josephus, that lie was
him. Grotius supposes that he is the a pious Canaanitish prince; a persame man who in the history of San- sonage eminently endowed by God,
choniathon is called X6VUK-Sydyc. It and who acted as the priest of his
has indeed been made a question by people. That he combined in himsome whether such a person ever ac- self the offices of priest and king, fur
tually existed, and consequently whe- nished to the apostle a beautiful illusther this be a proper name. But the tration of the offices sustained by the
account in Genesis is as simple a his- Redeemer, and was, in this respect,
torical record as any other in the Bi- perhaps the only one whose history is
ble. In that account there is no diffi- recorded in the Old Testament, who
culty whatever. It is said simply that would furnish such an illustration.
when Abraham was returning from a That his genealogy was not recorded,
successful military expedition, this while that of every other priest menman, who it seems was well known, tioned was so carefully traced and
and who was respected as a priest of preserved, furnished another striking
God, came out to express his appro. illustration. In this respect, like the
bation of what he had done, and to Son of God, lie stood alone. He was
refresh him with bread and wine. As not in a line of priests; he was prea tribute of gratitude to him, and as a ceded by no one in the Sacerdotal
thank-offering to God, Abraham gave office, nor was he followed by any.
him a tenth part of the spoils which he That he was superior to Abraham,
had taken. Such an occurrence was and consequently to all who descendby no means improbable, nor would ed from Abraham; that a tribute was
it have been attended with any spe- rendered to him by the great Ancescial difficulty if it had not been for tor of all the fraternity of Jewish
the use which the apostle makes of priests, was just an illustration which
it in this epistle. Yet on no subject suited the purpose of Paul. His name,
has there been a greater variety of therefore, the place where he reigned,
opinion than in regard to this man. his solitariness, his lone conspicuity
The bare recital of the opinions which in all the past, his dignity, and per
have been entertained of him would haps the air of mystery thrown over
fill a volume. But in a case which him in the brief history in Genesis,
seems to be plain from the Scripture furnished a beautiful and striking
narrative, it is not necessary even to illustration of the solitary grandeur
erlumerate these opinions. They only and the inaporoachable eminence of




A 1). 64.]


CHAPTER VII.


151


the priesthood of the Son of God
There is no evidence that Melchisedek was designed to be a type of the
Messiah, or that Abraham so understood it. Nothing of this kind is
affirmed; and how shall we affirm it
when the sacred oracles are silent?
' King of Salem. Such is the record
in Gen. xiv. 18. The word SalemDri — means peace; and from this
fact the apostle derives his illustration
in ver. 2. He regards it as a fact
worth remarking on, that the name
of the place over which he ruled expressed so strikingly the nature of the
kingdom over which the Messiah was
placed. In regard to the place here
denoted by the name Salem, the almost uniform opinion has been that
it was that afterwards known as Jerusalem. The reasons for this opinion are, (1.) that it is a part of the
name Jerusalem itself-the name Jerns, altered from Jebus, having been,fterward added, because it was the
residence of the Jebusiles. (2.) The
name Salem is itself given to Jerusalem. Ps. lxxvi. 2. "In Salem also
is his tabernacle, and his dwellingplace in Zion." (3.) Jerusalem would
be in the direction through which
Abraham would naturally pass on his
return from the slaughter of the kings.
fTe had pursued them unto Dan (Gen.
dv. 14), and he was returning to
IMamre, that is, Hebron. Gen. xiv.
1.3. On his return, therefore, he would
pass in the vicinity of Jerusalem. Rosenmiiller, however, supposes that by
the name here, Jerusalem is not intended, but the whole region occupied
by the Jebusites and Hittites, or the
royal seat of this region, situated not
far from the cities of the plain-the
vale of Siddim where Sodom and Gomorrah were situated. But I see no
reason for doubting that the common
opinion that Jerusalem is intended, is
correct. That place was favourably
situated for a capital of a nation or
tribe; was easily fortified; and would
be likely to be early selected as a royal
residence. ~[ Priest of the most high
(od. This is the account which is


given of him in Gen. xiv. 18. The
leading office of priest was to offer
sacrifice. This duty was probably
first performed by the father of the
family (comp. Notes on Job i. 5; see
also Gen. viii. 20; xxii. 2), and when
he was dead it devolved on the eldest
son. It would seem also that in the
early ages, among all nations whose
records have reached us, the office of
priest and king were united in the
same person. It was long before it
was found that the interests of religion would be promoted by having
the office of priest pertain to an order
of men set apart for this special work.
That Melchisedek, who was a king,
should also be a priest, was not, therefore, remarkable. The only thing
remarkable is, that he should have
been a priest of the true God. In
what way he became acquainted with
Him, is wholly unknown. It may
have been by tradition preserved from
the times of Noah, as it is possible
that the arrival of Abraham in that
land may have been in some way the
means of acquainting him with the
existence and character of JEHsovAH.
The fact shows at least that the knowledge of the true God was not extinct
in the world. IT Who met Abraham.
Ie came out to meet him, and brought
with him bread and wine. Why he
did this, is not mentioned. It was
probably as an expression of grati.
tude to Abraham for having freed the
country from oppressive and troublesome invaders, and in order to furnish
refreshments to the party which Abra
ham headed who had become weary
and exhausted with the pursuit. There
is not the slightest evidence that the
bread and wine which he brought
forth was designed to typify the Sa
crarr. ent of the Lord's Supper, as has
been sometimes supposed.   Compx
Bush on Gen. xiv. 18. What did he
know of this ordinance? And why
should we resort to such a supposi.
tion, when the whole case may be
inet by a simple reference to the an.
cient rites of hospitality, and by the
fact that the deliverance of the coun
try by Abraham from a grievous inva



HEBREWS.


[A. D. 64.


2 To whom   also Abraham of righteousness, and after that
gave a tenth part of all; first also King of Salem, which is,
being by interpretation King King of peace;


sion made some expression of gratitude on the part of this pious king in
the highest degree proper? V Returning from the slaughter of the kings.
Amraphel, king of Shinar, Arioch,
king of Ellasar, Chedorlaomer, king
of Elam, and "Tidal, king of nations," who had invaded the valley
where Sodom and Gomorrah were,
and had departed with a great amount
of booty. ''hose kings Abraham had
pursued beyond Dan, and to the neighbourhood of Damascus, and had smitten them, and recovered the spoil.
~ And blessed him. For the important service which he had rendered in
taking vengeance on these invaders;
in freeing the land from the apprehension of being invaded again; and
in recovering the valuable booty which
they had taken away. From vs. 6,
7, it appears that this act of blessing
was regarded as that of one who was
superior to Abraham. That is, he
blessed him as a priest and a king.
As such he was superior in rank to
Abraham, who never claimed the title
of king, and who is not spoken of as
a priest.
2. To whom also Abraham gave a
tenth part of all. That is, a tenth
part of all the spoils which he had
taken (Gen. xiv. 20), thus acknowledging that in dignity of office Mclchisedek was greatly his superior.
Vs. 4. 6. 8. This does not appear to
have been on the part of Abraham so
much designed as a present to MIelchisedek personally, as an act of pious
thankfulness to God. IHe doubtless
recognised in Melchisedek one who
Wvas a minister of God, and to himn as
such lie devoted the tenth of all which
he had taken, as a proper acknowledgment of the goodness of God and
of his claims. From this it is evident
that the propriety of devoting a tenth
part of what was possessed to God,
was regarded as a duty before the
appointment of the Levitical law


Sone expression of this kind is obvi.
ously demanded, and piety seems
early to have fixed on the tenth part
as being no more than a proper pro.
portion to consecrate to the service
of religion. For the propriety of the
use which the apostle makes of this
fact, see Notes on vs. 4. 6. 8. ~ First
being. The first idea in the interpretation of his name and office, &c.
First being mentioned as king of
righteousness, and then as king of
peace. I King of righteousness. The
literal translation of the name Melchisedek. Notes ver. 1. The argument implied in this by the remarks
of the apostle is, that lie bore a name
which made him a proper emblem of
the Messiah. There was a propriety
that one in whose ' order' the Messiah
was to l)b fouid, should have such a
name. It \\..d be exactly descriptive of him, and it was worthy of observation that he of whose ' order' it
was said the Messiah would be,
should have had such a name. Paul
does not say that this name was given
to him with any such reference; or
that it was designed to be symbolical
of what the Messiah would be, but
that there was a remarkable coincidence; that it was a fact which was
worth at least a passing thought.
This is a kind of remark that might
occur to any one to make, and where
tile slight use which Paul makes of
it would not be improper anywhere,
but it cannot be denied that to one
accustomed to the Jewish mode of reasoning-accustomed to dwell much
on hidden meanings, and to trace out
concealed analogies, it would be much
more obvious and striking than it is
with us. We arc to place ourselves
in the situation of those to whom
Paul wrote-trained up with Jewish
feelin s, and Jewish modes of thought,
and to ask how this would strike their
minds. And this is no more unrca
sonable than it would bo in interpret




o. 1). 64.]


CHAPTER V1I.


15i


3 Without father, without
mother, withoat' descent, having neither beginning of days
I pedigree.


mg a Greek classic, or a work of a
Hindoo philosopher, that we should
endeavour to place ourselves in the
situation of the writer and of those
for whom he wrote, and ascertain
what ideas would be conveyed to them
by certain expressions.  It is not
meant by these observations that there
was really no intrinsic force in what
Paul here said respecting the import
of the name. There was force; and
all tlhe use which lie makes of it is
proper. His meaning appears to be
merely that it was a fact worthy of
remark, that the name had a meaning
which corresponded so entirely with
the character of him who was to be a
high priest of the same "order." T And
after that. IHe is mentioned after that
with another appellation equally significant. ~T IKing of peace. A literal
translation of the appellation ' king of
Salem.' Ver. 1. The idea of Paul is, that
it was worthy of remark that the appellation which he bore was appropriate
to one whose ministry it was said the
priesthood of the Messiah would resemble.
3. Without father. The phrase with.
out father — 7draop-means literally
one who has no father; one who has
lost his father; one who is an orphan.
Then it denotes one who is born after
the death of his father; then one
whose father is unknown-spurious.
Passow. The word occurs often in
these senses in the classic writers,
for numerous examples of which the
reader may consult Wetstein in loc.
It is morally certain, however, that
the apostle did not use the word here
in either of these senses, for there is
no evidence that Melchisedek was
fatherless in any of these respects. It
was very important in the estimation
of the Jews that the line of their
priesthood should be carefully kept;
that their genealogies should be accurately marked and preserved; and


nor end of life; but made like
unto the Son of God, abideth a
priest continually.
that their direct descent from Aaron
should be susceptible of easy and certain proof. But the apostle says that
there was no such genealogical table
in regard to Melchisedek. There was
no record made of the name either of
his father, his mother, or any of his
posterity. He stood alone. It is simply
said that such a man came out to
meet Abraham-and that is the first
and the last which we hear of him and
of his family. Now, says the apostle,
it is distinctly said (Ps. cx. 4), that
the Messiah was to be a priest accordinr to his order-and in this respect
there is a remarkable resemblance,
so far as the point of his being a priest
-which was the point under discus
sion-was concerned. The Messiah
thus, as a priest, STOOD ALONE. His
name does not appear in the line of
priests. He pertained to another tribe
Ver. 14. No one of his ancestors is
mentioned as a priest; and as a priest
he has no descendants, and no follow.
ers. He has a lonely conspicuity
similar to that of Melchisedek; a
standing unlike that of any other
priest. This should not, therefore, be
construed as meaning that the genealogy of Christ could not be traced
out-which is not true, for Matthew
(ch. i.), and Luke (ch. iii.), have care
fully preserved it; but that he had no
genealogical record as a priest. As
the reasoning of the apostle pertains
to this point only, it would be unfair
to construe it as implying that the
Messiah was to stand unconnected
with any ancestor, or that his genealogy would be unknown. The mean.
ing of the word rendered 'without
father' here is, therefore, one the name
of whose father is not recorded in the
Hebrew genealogies. ~ Without mother. The name of whose mother is
unknown, or is not recorded in the
Hebrew genealogical tables. Philp
calls Sarah —&ajrofa —without mothes




HEBREWS.


[A. D. 64.


probably because her mrother is not
mentioned 'n the sacred records. The
Syriac has given the correct view of
the meaning of the apostle. In that
version it is, 'Of whom neither the
father nor mother are recorded in the
genealogies.' The meaning here is
not that Melchisedek was of low
and obscure origin-as the terms
'without father and without mother,'
often signify in the classic writers,
and in Arabic, (comp. Wetstcin)-for
there is no reason to doubt that Melchisedek had an ancestry as honourable as other kings and priests of his
time. The simple thought is, that the
name of his ancestry does not appear
in any record of those in the priestly office. ~ Without descent. Marg.
pedigree. The Greek word —ayevea>;6yroT  - means without genealogy;
whose descent is unknown.  He is
merely mentioned himself, and nothing is said of his family or of his
posterity. ~ Having neither beginning
9f days, nor end of life. This is a
much more difficult expression than
any of the others respecting Melchisedek. The obvious meaning of the
phrase is, that in the records of Moses,
neither the beginning nor the close of
his life is mentioned. It is not said
when he was born, or when he died;
nor is it said that he was born or that
he died. The apostle adverts to this
particularly, because it was so unusual in the records of Moses, who is
in general so careful to mention the
oirth and death of the individuals
whose lives he mentions. Under the
Mosaic dispensation everything respecting the duration of the sacerdotal office was determined accurately
by the law. In the time of Moses,
and by his arrangement, th3 Levites
were required to serve from the age
of thirty to fifty. Num. iv. 3. 23. 35.
43. 47; viii. 24, 25. After the age
of fifty, they were released from the
inore arduous and severe duties of
their office. In later periods of the
Jewish history they commenced their
duties at the age of twenty. I. Chron.
xxiii. 24. 27. The priests, also, and
the high priest entered on their office


at thirty years of age, though it is
not supposed that they retired from
it at any particular period of life
The idea of the apostle here is, that
nothing of this kind occurs in regard
to Melchisedek. No period is mentioned when he entered on his office;
none when he retired from it. From
anything that appears in the sacred
record it might be perpetual-though
Paul evidently did not mean to be
understood as saying that it was so.
It cannot be that he meant to say that
Melchisedek had no beginning of days
literally, that is, that he was from
eternity; or that he had no end of life
literally, that is, that lie would exist
for ever-for this would be to make
him equal with God. The expression
used must be interpreted according
to the matter under discussion, and
that was the office of Melchizedck as
a priest. Of that no beginning is
mentioned, and no end. That this is
the meaning of Paul there can be no
doubt; but there is a much more difficult question about the force and
pertinency of this reasoning; about
the use which he means to make of
this fact, and the strength of the ar
gument which he here designs to emi.
ploy. This inquiry cannot be easily
settled. It may be admitted undoubtedly, that it would strike a Jew with
much more force than it would any
other person, and to see its pertinency
we ought to be able to place ourselves
in their condition, and to transfer to
ourselves as far as possible their state
of feeling. It was mentioned in Ps.
cx. 4, that the Messiah was to be a
'priest after the order of Melchize.
dek.' It was natural then to turn to
the only record which existed of him
-the very brief narrative in Gen. xiv.
There the account is simple and plain
-that he was a pious Canaanitish
king, who officiated as a priest. In
what point, then, it would be asked,
was the Messiah to resemble him?
In his personal character; his office,
his rank; or in what he did? It
would be natural, then, to run out the
parallel, and seize upon the points in
which Melchizedek differed from the




A, D. 64.]


CHAPTER VI1.


15b


Jewish priests which would be suggested on reading that account, for it
was und)ubtedly in those points that
the resemblarcc between Christ and
Melchisedek was to consist. Here
the record was to be the only guide,
and the points in whic! he differed
from the Jewish priesthood according
to the record, were such as these. (1.)
That there is no account of his ancestry as a priest-neither father nor
another being mentioned, as was indispensable in the records of the Levitical priesthood. (2.) There was no
account of any descendants in his office, and no reason to believe that he
had any, and he thus stood alone.
(3.) There was no account of the
commencement or close of his office
as a priest, but so far as the record
goes, it is just as it would have been
if his priesthood had neither beginning nor end. It was inevitable, therefore, that those who read the Psalm,
and compared it with the account in
Gen. xiv., should come to the conclusion that the Messiah was to resemble
Melchisedek in some such points as
these —for these are the points in
which he differed from the Levitical
priesthood - and to run out these
points of comparison is all that the
apostle has done here. It is just what
would be done by any Jew, or indeed
by any other man, and the reasoning
grew directly oft of the two accounts
in the Old Testament. It is not, then,
quibble or quirk-it is sound reasoning, based on these two points, (1)
that it was said in the Old Testament
that the Messiah would be a priest
after the order of Melchisedek, and
(2) that the only points, according to
the record, in which there was anything peculiar about the priesthood
of Melchisedek, or in which he dif
fered from the Levitical priesthood,
were such as those which Paul specifies. He reasons from the record,
and though there is, as was natural,
something of a Jewish cast about it,
yet it was the only kind of reasoning
that zas possible in the case. ~ But
made like. The word here used means
to be made like, to be made to resem.


ble; and then to be like, to be corn.
pared with. Our translation seems
to imply that there was a divine
agency or intention by which Melchizedek was made to resemble the
Son of God, but this does not seem to
be the idea of the apostle. In the
Psalm it is said that the Messiah
would resemble Melchisedek in his
priestly office, and this is doubtless
the idea here. Paul is seeking to illustrate the nature and perpetuity of
the office of the Messiah by comparing it with that of Melchisedek.
Hence he pursues the idea of this resemblance, and the true sense of the
word used here is, 'he was like, or
he resembled the Son of God.' Se
Tindal and Coverdale render it, "is
likened unto the Son of God." The
points of resemblance are those which
have been already suggested-(1) in
the name-icing of righteousness, and
king of peace; (2) in the fact that he
had no ancestors or successors in the
priestly office; (3) that he was, according to the record, a perpetual
priest-there being no account of his
death; and perhaps (4) that he united
in himself the office of king and
priest. It may be added, that the
expression here, 'was made like unto
the Son of God,' proves that he was
not himself the Son of God, as many
have supposed.  How could he be
'made like' himself? How could a
comparison be formally made between
Christ and himself?  ~ Abideth a
priest continually. That is, as far as
the record in Genesis goes-for it was
according to this record that Paul was
reasoning. This clause is connected
with ver. 1; and the intermediate
statements are of the nature of a pa.
renthesis, containing important sug.
gestions respecting the character of
Melchisedek, which would be useful
in preparing the readers for the argument which the apostle proposed to
draw from his rank and character.
The meaning is, that there is no account of his death, or of his ceasing
to exercise the priestly office, and in
this respect he may be compared with
the Lord Jesus. All other priests




HEBREWS.


[A. D. 64.


4 Now consider how       great
this man was unto whom      even
the patriarch Abraham gave the
tenth of the spoils.
5 And verily they that are
cease to exercise their office by death
(ver. 23); but of the death of Melchisedek there is no mention. It must
have been true that the priesthood of
Melchisedek terminated at his death;
and it will be also true that that of
Christ will cease when his church
shall have been redeemed, and when
he shall have given up the mediatorial kingdom to the Father. I. Cor.
xv. 25-28. The expression, ' abideth
a priest continually,' therefore, is equivalent to saying that he had a perpetual priesthood in contradistinction
from those whose office terminated at
a definite period, or whose office
passed over into the hands of others.
See Notes on ver. 24.
4. Now consider how great this man
was. The object of the apostle was
to exalt the rank and dignity of Mclchisedek. The Jews had a profound
veneration for Abraham, and if it
could be shown that Melchisedek was
superior to Abralam, then it would
be easy to demonstrate the superiority
of Christ as a priest to all who descended from Abraham. Accordingly
he argues, that he to whom even the
patriarch Abraham showed so much
respect, must have had an exalted
rank. Abraham, according to the
views of the East, the illustrious ancestor of the Jewish nation, was regarded as superior to any of his
posterity, and of course was to be
considered as of higher rank and dignity than the Levitical priests who
were descended from him. I Even
the patriarch Abraham. One so great
as he is acknowledged to have been.
On the word patriarch, see Notes on
Acts ii. 29. It occurs only in Acts
ii. 29, vii. 8, 9, and in this place.
~ Gave the tenth of the spoils. Notes,
ver. 2. The argument here is, that
Abraham acknowledged the superiority of Melchisedek by thus devoting


of the sons of Levi, who      receive the office of the priesthood, have a commandment to
take tithes of the people accorda Nu. 18.21-2G.
the usual part of the spoils of war, or
of what was possessed, to God by his
hands, as the priest of the Most High.
Instead of making a direct consecration by himself, he brought them to
him as a minister of religion, and recognised in him one who had a higher
official standing in the matter of religion than himself. The Greek word
here rendered spoils- dapolivlovmeans literally, the top of the heap,
from dKpov, top, and &iv, heap. The
Greeks were accustomed, after a battle, to collect the spoils together, and
throw them into a pile, and then, before they were distributed, to take off
a portion from the top, and devote it
to the gods. Xen. Cyro. 7. 5, 35; He.
rod. i. 86. 90; viii. 121, 122; Dion.
Hal. ii. In like manner it was customary to place the harvest in a heap,
and as the first thing to take off a
portion from the top to consecrate as
a thank-offering to God. The word
then came to denote the first-fruits
which were offered to God, and then
the best of the spoils of battle. It
has that sense here, and denotes the
spoils or plunder which Abraham had
taken of the discomfited kings.
5. And verily they that are of the
sons of Levi. The meaning of this
verse is, that the Levitical priests had
a right to receive tithes of their brethren, but still that they were inferior
to Melchisedek. The apostle admits
that their superiority to the rest of
the people was shown by the fact that
they had a right to require of them
the tenth part of the productions of
the land for their maintenance, and
for the support of religion. But still
he says, that their inferiority to Melchisedek, and consequently to Christ
as a priest, was shown by the fact
that the illustrious ancestor of all the
Jewish people, including the priests
as well as others, had confessed his




A. D. 64.]


CHAPTER VII.


167


ing to the law, that is, of their
brethren, though they come orit
of the loins of Abraham:
6 But he, whose' descent 1.
not counted from   them, received a tithes of Abraham, and
blessed him hat hadb the prorises.
1 pedigree.
a Ge. 14. 20.


I


7 And without all contradic.
tion the less is blessed of the
better.
8 And here men that die receive tithes; but there he re,
ceiveth them, of whom c it is
witnessed that he liveth.
b Ro. 9.4.
c c. 5, G.




inferiority to Melchisedek by paying
him tithes. ~ Who receive the office
of the priesthood. Not all the descendants of Levi were priests. The apostle, therefore, specifies particularly
those who 'received this office,' as
being those whom he specially designed, and as those whose inferiority
to Christ as a priest it was his object
to show. ~ Have a commandment to
take tithes. Have by the law a commission, or a right to exact tithes of
the people. Deut. xiv. 22. 27-29.
6. But he whose descent is not
counted from them. Melchisedek. The
word descent is in the margin pedigree. The meaning is, that he was
not in the same genealogy —ip ysvEaXoy6Uvpvo6-he was not of the order of
Levitical priests. That Melchisedek
is meant there can be no doubt; at
the same time, also, the thought is
presented with prominence on which
Paul so much insists, that he was of
a different order from the Levitical
priesthood. ~ And blessed him. Blessed him as a priest of God; blessed
him in such a manner as to imply
acknowledged superiority. See ver. 1.
~ That had the promises. The promise that he should have a numerous
posterity; that in him all the nations
of the earth should be blessed. See
ch. vi 12-16.
7 And withouz all contradiction.
It is an admittec principle; a point
about which there can be no dispute.
~ The less is blessed of the better.
The act of pronouncing a blessing is
understood to imply superiority of
rank, age, or station. So when a
father lays his hand on his children
and blesses thenr, it is understood tc
14




be the act of one superior in age, venerableness, and authority; when a
prophet pronounced a blessing on the
people, the same thing was under
stood, and the same is true also when
a minister of religion pronounces a
blessing on a congregation. It is the
act of one who is understood to sustain an office above the people on
whom the blessing is pronounced.
This was understood of the Saviour
when parents brought their children
to him to lay his hands on them and
bless them (Matt. xix. 13); and the
same was true of Jacob when dying
he blessed the sons of Joseph. Heb.
xi. 21; Gen. xlviii. 5-20. The word
less here means the one of inferior
rank; who is less in office, honour,
or age. It does not imply inferiority
of moral or religious character, for
this is not the point under consideration. The word better means one
who is of superior office or rank, not
one who has necessarily a purer or
holier character. That Melchisedek
was thus superior to Abraham, Paul
says, is implied by the very declaration that he ' blessed him.' It is also
seen to be true by the whole comparison. Abraham was a petty prince;
an Emir-the head of a company of
Nomades, or migratory shepherds,
having, it is true, a large number of
dependants, but still not having the
rank here given to   Melchisedek.
Though called a prophet (Gen. xx. 7.),
yet he is nowhere called either a priest
or a khng. In these respects, it was
undoubted that he was inferior to
Melchisedek.
8. And here men that die receive
tithes, Another point shjbwing the




HEBREWS.


[A. D. 64.


inferiority of the Levitical priesthood.
They who thus received tithes, though
by the right to do this they asserted
a superiority over their brethren, were
mortal. Like others, they would soon
die; and in regard to the most essential things they were on a level with
their brethren. They had no exemption from sickness, affliction, or bereavement, and death came to them
with just as much certainty as he
approached other men. The meaning of this is, that they are mortal
like their brethren, and the design is
to show the inferiority of their office
by this fact. Its obvious and natural
signification, in the apprehension of
the great mass of readers, would not
be, as the meaning has been supposed
to be, that it refers ' to the brief and
mutable condition of the Levitical; riesthood.' Sec Stuart in loco. Such.interpretation would not occur to:.y one if it were not to avoid the
uifficulty existing in the correlative
member of the verse where it is said
of Mclchisedek that "he liveth." But
is the difficulty avoided then? Is it
not as difficult to understand what is
meant by his having an immutable
and perpetual priesthood, as it is to
know what is meant by his not dying
literally? Is the one any more true
than the other? Whatever difficulties, therefore, there may be, we arc
bound to adhere to the obvious sense
of the expression here; a sense which
furnishes also a just and forcible
ground of comparison. It seems to
me, therefore, that the simple meaning of this passage is, that, under the
Levitical economy, those who received
tithes were mortal, and were thus
placed in strong contrast with him of
whom it was said ' he liveth.' Thus
they were inferior to him-as a mortal is inferior to one who does not
die; and thus also they must be inferior to him who was made a priest
after the 'order' of him who thus
'lived.' ~ But there. In contrast with
"here" in the same verse. The reference herc is to the account of Mel~hlsedek, " liere," in the Levitical
oonomy, men recei red tithes who are


mortal; "therc," in the account of
Melchisedck, the case is different.
~ He receiveth them. MIelchisedekfor so the connexion evidently demands. ~ Of whom it is witnessed.
Of whom the record is. There is not
in Genesis, indeed, any direct record
that he lives, but there is the absence
of a record that he died, and this
seems to have been regarded as in
fact a record of permanency in the
office; or as having an office which
did not pass over to successors by the
death of the then incumbent. ~ That he
liveth. This is an exceedingly difficult
expression, and one which has always
greatly perplexed commentators. The
fair and obvious meaning is, that all
the record we have of Melchisedek
is, that he was ' alive;' or as Grotius
says, the record is merely that he liv..
ed. We have no mention of his death,
From anything that the record shows,
it might appear that he continued to
live on, and did not die. Arguing
from the record, therefore, there is a
strong contrast between him and the
Levitical priests, all of whom we
know are mortal. Ver. 23. The apostle is desirous of making out a contrast between them and the priesthood of Christ on this point among
others, and in doing this, he appeals
to the record in the Old Testament,
and says that there was a case which
furnished an intimation that the priestly office of the Messiah was not to
pass over from him to others by death.
That case was, that he was expressly
compared (Ps. cx. 4) with Melchisedek,
and that in the account of Melchisedek there was no record of his death.
As to the force of this argument, it
must be admitted that it would strike
a Jew more impressively than it does
most readers now; and it may not b6
improbable that the apostle was reasoning from sonle interpretation of
the passages in Gen. xiv. and Ps. cx.,
which was then prevalent, and which
would then be conceded on all hands
to be correct. If this was the admitted interpretation, and if there is no
equivocation, or mere trick in the reasoning-as there cannot be shown to




A. D. 64.]


CHAPTER VII.


155


9 And as I may so say, Levi


also, who receiveth tithes, pay.
ed tithes in Abraham.


be-why should we not allow to the
'ew a peculiarity of reasoning as we do
to all other people? There are modes
of reasoning and illustration in all
nations, in all societies, and in all professions, which do not strike others
as very forcible. Tie ancient philosophers had methods of reasoningwhich
now seem weak to us; the lawyer often argues in a way which appears
to be a mere quirk or quibble, and so
the lecturer in science sometimes reasons. The cause of all this may not
be always that thcre is real quibble or
quirk, in the mode of argumentation,
but that lie who reasons in this manncr has in his view certain points
which lie regards as undisputed which
do not appear so to us; or that he
argues from what is admitted in the
profession, or in the school where he
is taught, which are not understood
by those whom lie addresses. To this
should be added also the consideration, that Paul had a constant reference to the Messiah, and that it is
possible that in his mind there was
here a transition from the type to the
antitype, and that the language which
he uses may be stronger than if he
had been speaking of the mere record
of Melchiscdck if he had found it
standing by itself. Still his reasoning turns mainly on the fact that in
the case of Mclchiscdck there was no
one who had preceded him in that
office, and that he had no successor,
and, in regard to the matter in hand,
it was all one as if he had been a
perpetual priest, or had continued still
alive.
9. And as I may so say. So to
speak-.-sE i'ros ETcIriv. For numerous
examples in the classic writers of this
expression, see Wetstcin in loc. It is
used precisely as it is with us when
we say 'so to speak,' or ' if I may be
allowed the expression.' It is employed when what is said is not
strictly and literally true, but when
it amounts to the same thing, or
when about the same idea is cotveyed.


" It is a softening down of an expression which a writer supposes his read.
ers may deem too strong, or which
may have the appearance of excess or
severity. It amounts to an indirect
apology for employing an unusual or
unexpected assertion or phrase." Prof.
Stuart. Here Paul could not mean
that Levi had actually paid tithes in
Abraham-for he had not then an existence; or that Abraham was his
representative-for there had been no
appointment of Abraham to act in
that capacity by Levi; or that the
act of Abraham was imputed or reck.
oned to Abraham, for that was not
true, and would not have been pertinent to the case if it were so. But it
means, that in the circumstances of
the case, the same thing occurred in'
regard to the superiority of Melchisedek, and the inferiority of the Levitical priesthood, as if Levi had been
present with Abraham, and had him.
self actually paid tithes on that occasion. This was so because Abraham
was the distinguished ancestor of
Levi, and when an ancestor has done
an act implying inferiority of rank to
another, we feel as if the whole family
or all the descendants, by that act recognised the inferiority, unless some.
thing occurs to change tile relative
rank of the persons. Here nothing
indicating any such change had oc.
curred. Mclchisedek had no descend
ants of which mention is made, and
the act of Abraham, as the head of
the Hebrew race, stood therefore as
if it were the act of all who descended
from him. ~ Levi. The ancestor of
the whole Levitical priesthood, and
from whom they received their name.
He was the third son of Jacob and
Leah, and was born in Mesopotamia.
On account of the conduct of Simeon
and Levi towards Shechem, for the
manner in which he had treated their
sister Dinali (Gen. xxxiv. 25), and
which Jacob characterized as' cruelty'
(Gen. xlix. 5, 6), Jacob said that
they should be 'scattered in Israel.'




160


HEBREWS.


LA. D. 64


10 Foi he was yet in the
loins of his father, when Melchisedek met him.
11 If" therefore perfection
were by the Levitical priesta Ga. 2. 21. v. 18, 19. c. 8. 7.
Gen. xlix. 7. Afterwards the whole
tribe of Levi was chosen by God to
execute the various functions of the
priesthood, and were 'scattered' over
the land, having no inheritance of
their own, but deriving their subsistence from the offerings of the people.
Num. iii. 6. seq. Levi is here spoken
of as the ancestor of the tribe, or collectively to denote the entire Jewish
priesthood.  TF Wto receiveth tithes.
That is, his descendants, the priests
and Lcvitcs, receive tithes.  T Payed
tithes in Abraham. It is the same as
if lie had payed tithes in or by Abraham.
10. For he was yet in the loins of
his father. Abraham is here called
the father of Levi, by a common use
of the word, referring to a more remote ancestor than the literal father.
The meaning of the apostle is, that
he was even then, in a certain sense,
in the loins of Abraham, when Mclchisedek met him; or it was all the
same as if he were there, and had
then an existence. The relation which
subsisted between him and Abraham,
in the circumstances of the case, impled the same thing as if he had then
been born, and had acted for himself
by paying tithes. Instances of this
occur constantly. A father sells a
farm, to which his son would be heir,
and it is the same as if the son had
sold it. He has no more control over
it than if he had been present and
disposed of it himself. A father acknowledges fealty to a government
for a certain title or property which
is to descend to his heirs, and it is all
one as if the heir had himself done it;
and it is not improper to say that it is
the same as if he had been there and
acted for himself. For some valuable
remarks on the nature of the reasoning here enmloyed, see S':uart on the




hood, (for under it the people
received the law,) what further
need was there that another
priest should rise after the or
der of Melchiscdek, and not be
called after the order of Aaron?
Hebrews. Excursus xiv. The reasoning here is, indeed, especially such
as would be fitted to impress a Jewish
mind, and perhaps more forcibly than
it does ours. The Jews valued them.
selves on the dignity and honour of
the Levitical priesthood, and it was
important to show them on their own
principles, and according to their own
sacred writings, that the great ances
tor of all the Levitical community had
himself acknowledged his inferiority
to one who was declared also in their
own writings (Ps. cx.) to be like the
Messiah, or who was of the same
'order.' At the same time, the rca
soning concedes nothing false; and
conveys no wrong impression. It is
not mere fancy or accommodation,
nor is it framed on allegory or cabalistic principles.  It is founded in
truth, and such as might be Lsed
anywhere, where regard was shown
to pedigree, or respect was claimed
on account of the illustrious deeds of
an ancestor. It would be regarded
as sound reasoning in a country like
England, where titles and ranks arc
recognised, and where various orders
of nobility exist. The fact that a remote ancestor had done homage or
fealty to the ancestor of another class
of titled birth, would be regarded as
proof of acknowledged inferiority in
the family, and might be used with
force and propriety in an argument.
Paul has done no more than this.
11. If therefore perfection were by
the Levitical priesthood. As the Jews
supposed. They were accustomed to
regard the system as perfect. It was
an appointment of God, and they
were tenacious of the opinion that it
was to be permanent, and that it
needed no change. But Paul says
that this could not be. Even froin
their own Srriptures it was apparent




A. D. 64.]


CHAPTER VI.


It1


12 For the priesthood being
changed, there is made of necessity a change also of the
law.
that a priest was to arise of another
order, and of a more permanent character, and this he says was full proof
that there was defect of some kind in
the previous order. What this defect
was, he does not here specify, but the
subsequent reasoning shows that it
was in such points as these-that it
was not permanent; that it could not
make the worshippers perfect; that
the blood which they offered in sacrifice could not take away sin, and
could not render those who offered it
holy. Comp. vs. 19. 23, 24, ch. x.
1-4. ~ For under it the people received the law. This assertion seems
necessary in order to establish the
point maintained in ver. 12, that if
the priesthood is changed there must
be also a change of the law. In order
to this, it was necessary to admit
that the law was received under that
economy, and that it was a part of it,
so that the change of one involved
also the change of the other. It was
not strictly true that the whole law
was given after the various orders of
Levitical priests were established-for
the law on Sinai, and several other
laws were given before that distinct
arrangement was made; but it was
true (1) that a considerable part of
the laws of Moses were given under
that arrangement; and (2), that the
whole of the ceremonial observances
was connected with that. They were
parts of one system, and mutually dependent on each other. This is all
that the argument demands. I Whlhat
further need was there, &c. ' If that
system would lead to perfection; if it
was sufficient to make the conscience
pure, and to remove sin, then tlhre
was no necessity of any other. Yet
the Scriptures have declared that there
would be another of a different order,
Implying that there was some defect
in the former.' This reasoning is
founded on the fact that there was an
14*


13 For he of whom these
things are spoken pertaineth to
another tribe, of which no man
gave attendance at the altar.
express prediction of the coming of a
priest of a different ' order' (Ps. cx. 4),
and that this fact implied that there
was some deficiency in the former
arrangement. To this reasoning it is
impossible to conceive that there can
be any objection.
12. For the priesthood being changed. According to the prediction in
Ps. cx., that it would be. When that
occurs, the consequence specified will
also follow. ~ There is made of necessity a change also of the law. The
law so far as it grew out of that, or
was dependent on it. The connexion
requires us to understand it only of
the law so far as it was connected with
the Levitical priesthood. This could
not apply to the ten commandments
-for they were given before the institution of the priesthood; nor could
it apply to any other part of the moral
law, for that was not dependent on
the appointment of the Levitical
priests.  But the meaning is, that
since a large number of laws-con
stituting a code of considerable extent
and importance-was given for the
regulation of the priesthood, and in
reference to the rites of religion,
which they were to observe or super.
intend, it followed that when their
office was superseded by one of a wholl,
different order, the law which had
regulated them vanished also, or ceas.
ed to be binding. This was a very
important point in the introduction
of Christianity, and hence it is that it
is so often insisted on in the writings
of Paul. Tle argument to show thai
there had been a change or transfer
of the priestly office, he proceeds to
establish in the sequel.
13. For he of whom these things are
spoken. The Lord Jesus, the Mes.
siah, to whom they had reference.
The thingos here spoken of pertain to
his office as priest; his being of the
order of Melchisedek. The aposte




HEBREWS.


[A. D. 64.


14 For it is evident a that
our Lord sprang out of Judah;
of which tribe Moses spake nothing ccncerning priesthood.
15 And it is yet far more
evident: for that after the sia Is. 11. 1, Mat. 1. 3. Re. 5. 5.
here assumes it as a point concerning
which there could be no dispute, that
these things referred to the Lord Jesus. Those whom he addressed would
not be disposed to call this in question,
and his argument had conducted him
to this conclusion. 91 Pertaineth to
another tribe. To the tribe of Judah.
Ver. 14. ~ Of which no man gave attendance at the altar. The priestly
office pertained only to the tribe of
Levi. No one of the tribe of Judah
had any part in the performance of
the duties of that office. This was
settled by the Jewish law.
14. For it is evident that our Lord
sprang out of Judah.   It is well
known; it cannot be a matter of dispute. About the fact that the Lord
Jesus was of the tribe of Judah, there
could be no doubt. Comp. Matt. i. 3.
But probably the apostle means here
to refer to more than that simple fact.
It was a doctrine of the Old Testament, and was admitted by the Jews,
that the Messiah was to be of that
tribe. See Gen. xlix. 10; Isa. xi. 1;
Micah v. 2; Matt. ii. 6. This was
an additional consideration to show
that there was to be a change of some
kind in the office of the priesthood,
since it was declared (Ps. cx.) that
the Messiah was to be a priest. The
fact that the Messiah is to be of the
tribe of Judah is still admitted by the
Jews. As their distinction of tribes
now, however, is broken up, and as it
is impossible for them to tell who belongs to the tribe of Judah, it is held
by them that when he comes this will
be made known by miracle. ~T Of which
tribe Moses spake nothing concerning
priesthood. That is, in the Mosaic
laws respecting the office ofpricst, this
tribe is not mentioned. A I the ar

militude of Melchisedek there
ariseth another priest,
16 Who is made, not after
the law of a carnal commandment, but after the power of an
endless life.


rangemcnts pertain to the tribe of
Judah.
15. And it is yet far more evident.
Not that our Lord would spring out
of Judah, but the point which he was
endeavouring to establish that there
must be a change of the priesthood:
was rendered still more evident from
another consideration. Astrong proof
of the necessity of such a change of
the priesthood was furnished from the
fact that the Messiah was to be of the
tribe of Judah; but a much stronger
because as a priest he was to be of
the order of Melchisedek-that is
he was of the same rank with one
who did not even belong to that tribe.
~ After the similitude. Resembling;
that is, he was to be of the order of
Melchisedek.
16. Who is made.   That is, the
other priest is made, to wit, the Messiah. lie was made a priest by a peculiar law. ~ Not after the law of a
carnal commandment. Not according
to tle law of a commandment pertaining to the flesh. The word carnal
means fleshly; and the idea is, that
thi law under which the priests of the
old dispensation were made was external, rather than spiritual; it related
more to outward observances than to
the keeping of the heart. Tlat this
was the nature of the Mosaic ritual
in the main, it was impossible to
doubt, and the apostle proceeds to argue from this undeniable truth. IT But
after the power of an endless life. By
an authority of endless duration. That
is, it was not concerned mainly with
outward observances, and did not pass
over from one to another by death,
but was unchanging in its character.
and spiritual in its nature. It was
enduring and perpetual as a priest




A. D. 64.]


CHAPTER VII.


1i3


17 For he testifieth a   Thou      19 For the law c made noart a priest for ever after the thing perfect, but' the bringing
order of Melchisedek.              in of a better hope did; by the
18 For there is verily a dis- which d we draw nigh unto God.
annulling of the commandment         20 And     inasmuch    as   not
going before, for the weaknessb without an oath he was made
and unprofitableness thereof.      priest,
a Ps. 110. 4.    b Ac. 13. 39.  e Ro. 3. 20  1 or, but it was.  d Ro. 5..
hood, and was thus far exalted above 11. That law, as such, did not recon.
the service performed by the priests cile man to God; it did not make an
under the former dispensation.     atonement; it did not put away guilt;
17. For he testifieth. ' That this is in one word, it did not restore things
the true account of it is proved by the to the condition in which they were betestimony of God himself, that he was fbre the law was broken and man beto be a priest for ever.' Sec Note on came a sinner. If man were saved
ch. v. 6.                          under that system - as many un18. For there is verily a disannul- doubtedly were-it was not in virtue
ling. A setting aside. The law which of any intrinsic efficacy which it pos.
existed before in regard to the priest- sessed, but in virtue of that great sahood becomes now abrogated in con- crifice which it typified. ~ But the
sequence of the change which has bringing in ofa better hope did. Marg.
been made in the priesthood. Note 'But it was.' The correct rendering
ver. 12. ~T Of the commandment. Re- is, probably, 'but there is the bringlating to the office of priest, or to the ing in of a better hope by which we
ceremonial rites in general.  This have access to God.' The law could
does not refer to the moral law, as if not effect this. It left the conscience
that was abrogated, for (1), the rea- guilty, and sin unexpiated. But there
soning of the apostle does not pertain is now the introduction of a better
to that, and (2), that law cannot be system by which we can approach a
abrogated. It grows out of the nature reconciled God. The 'better hope'
of things, and must be perpetual and here refers to the more sure and cer.
universal. ~ Going before. Going be- tain expectation of heaven introduced
fore the Christian dispensation and by the gospel. There is a better founintroducing it. ~ For the weakness dation for hope; a more certain way
and unprofitableness thereof. That is, of obtaining the divine favour than
it was not adapted to save man; it the law could furnish. ~ By the which.
had not power to accomplish what By which better hope; that is, by
was necessary to be done in human means of the ground of hope fursalvation. It answered the end for nished by the gospel, to wit, that God
which it was designed-that of intro- is now reconciled, and that we can
ducing a more perfect plan, and then approach him with the assurance that
vanished as a matter of course. It he is ready to save us. ~ We draw
did not expiate guilt; it did not give nigh unto God. We have access to
peace to the conscience; it did not him. Notes, Rom. v. 1, 2.
produce perfection  (ver. 11), and   20. And inasmuch as not without
therefore it gave place to a better an oath. In addition to every other
system.                            consideration showing the superiority
19. For the law made nothing per. of Christ as a priest, there was the
fect. The Levitical, ceremonial law. solemnity of the oath by which he
It did not produce a perfect state; it was set apart to the office. The ap.
did not do what was desirable to be pointment of one to the office of priest
done for a sinner. See Note on ver. by an oath, such as ooc:rred in tht




HEBREWS.


[A. D. 64


21 (For those priesfs were
made without 1 an oath; but
this with an oath by him    that
said unto him," The Lord sware
and will not repent, Thou art a
1 or, swearing of an oath.
case of Jesus, was much more solemn
and important than where the office
was received merely by descent.
21. For those priests were made
without an oath. The Levitical priests
were set apart and consecrated without their office being confirmed to
them by an oath on the part of God.
They received it by regular descent,
and when they arrived at a suitable
age they entered on it of course. Jesus received his office by special appointment, and it was secured to him
by an oath. The word rendered ' oath'
is in the margin swearing of an oath.
This is the proper meaning of the
Greek word, but the sense is not materially varied. ~ But this with an
oath. This priest, the Lord Jesus,
became a priest in virtue of an oath.
~ The Lord sware. Note ch. vi. 13.
The reference here is to Psalm cx. 4.
" The Lord hath sworn." ~ And will
not repent. That is, will not regret,
or will not alter his mind through re.
gret-for this is the meaning of the
Greek word.
22. By so much. Inasmuch as an
oath is more solemn than a mere appointment.  The meaning is, that
there is all the additional security in
the suretyship of Jesus which arises
from the solemnity of an oath. It is
not implied that God would not be
true to his mere promise, but the argument here is derived from the custom of speaking among men. An
oath is regarded as much more sacred and binding than a mere promise, and the fact that God has sworn
in a given case furnishes the highest
security that what he has promised
will be performed. ~I Was Jesus made
a surety. The word surety —'yyvosoccurs nowhere else in the New Testament, nor is it found in the Septuagint. It properly means, a bonds

priest for ever after the order
of Melchisedek;)
22 By so much was Jesu.,
made a surety of a better b testament.


a Ps. 110. 4.


b c. 8. 0.


man; one who pledges his name, property, or influence, that a certain
thing shall be done. When a con
tract is made, a debt contracted, or a
note given, a friend often becomes the
security in the case, and is himself
responsible if the terms of the con.
tract are not complied with. In the
case of the new covenant between
God and man, Jesus is the 'security'
or the bondsman. But of what, and
to whom, is he the surety? It cannot
be that he is a bondsman for God
that lie will maintain the covenant,
and be true to the promise which he
makes, as Crellius supposes, for we
need no such 'security' of the divine
faithfulness and veracity. It cannot
be that he becomes responsible for the
divine conduct in any way-for nc
such responsibility is needed or possible. But it must mean that he is
the security or bondsman on the part
of man. He is the pledge that we
shall be saved. He becomes responsible, so to speak, to law and justice, that
no injury shall be done by our salvation, though we are sinners. He is not
a security that we shall be saved at
any rate, without holiness, repentance,
faith, or true religion-for he never
could enter into a suretyship of that
kind: but his suretyship extends to
this point, that the law shall be ho.
nourcd; that all its demands shall be
met; that we may be saved though
we have violated it, and that its terrific penalty shall not fall upon us.
The case is this. A sinner becomes
a true penitent and enters heaven.
It might be said that lie does this
over a broken law; that God treats
the good and bad alike, and that ne
respect has been paid to the law or
the penalty in his salvation.  Here
the Great Surety comes in, and says
that it is not so. He has becomo re




a. D. 64.]


CHAPTER VII.


165


23 And they truly were many
priests, because they were not
suffered to continue by reason
of death:
I or, which passeth not from one to another.


24 But this man, because he
continueth ever hath an' unchangeable a priesthood.
25 Wherefore he is able b also
a 1 Sa. 2. 35.   b Jude 24.


sponsible for this; he the surety, the
pledge, that all proper honour shall be
paid to justice, and that the same
good effects shall ensue as if the penalty of the law had been fully borne.
He himself has died to honour the
law, and to open a way by which its
penalty may be fully remitted consistently with justice, and he becomes
the everlasting pledge or security to
law, to justice, to the universe, that
no injury shall result from the pardon
and salvation of the sinner. According to this view, no man can rely on
the suretyship of Jesus but he who
expects salvation on the terms of the
gospel. The suretyship is not at all
that he shall be saved in his sins, or
that he shall enter heaven no matter
what life he leads; it is only that if
he believes, repents, and is saved, no
injury shall be done to the universe;
no dishonour to the law. For this
the Lord Jesus is responsible. ~ Of
a better testament.  Rather, 'of a
oetter covenant.' The former covenant was that which God made with
his people under the Mosaic dispensation; the new covenant is that made
by means of Christ. This is better
because (1) the terms are more simple
and easy; (2) the observances and
rites are much less onerous and hard;
(3) it relates to all men, not being
confined to the Jewish people; (4) it
is now sure. The former was administered through the instrumentality
of the Levitica. priesthood, this by
the Son of God; that was transitory
and changing, this is permanent and
eternal.
23. And they truly.   Under the
Jewish dispensation. The object of
this verse and the following is, to
state one more reason of the excellence of the priesthood of Christ. It
is, that owing to the frailty of human
mature, and the shortness of life, the


office of priest there was continually
changing. But here there was no
such change. Christ, being exalted
to the heavens to live for ever there,
has now an unchangeable priesthood,
and everything in regard to his office
is permanent.
24. But this man. Gr. 'But he'referring to Christ. IF Because he
continueth ever. Gr. 'Because ho remains for ever.' The idea is, because
he does not die, but ever lives, he
has an unchanging priesthood. There
is no necessity that he should yield
it to others, as was the case with the
Jewish priests because they were
mortal. The reason, in their case,
why it passed to others, was not that
they did not perform the office well,
but that they were mortal, and could
not continue to hold it. But this reason could not operate in the case of
the Lord Jesus, and therefore his
priesthood would be permanent. ~Hath
an unchangeable priesthood. Marg.
'or, which passeth not from one to another.' The margin expresses the
sense of the passage. The idea is not
strictly that it was unchangeable, but
that it did not pass over into other
hands. The Levitical priesthood passed from one to another as successive
generations came on the stage of action. This reasoning is not designed
to prove that the priesthood of Christ
will be literally eternal -for is ne.
cessity may cease when all the redeemed are in heaven-but that it
is permanent, and does not pass from
hand to hand.
25. Wherefore he is able also. As
he ever lives, and ever'intercedes, he
has power to save. He does not begin the work of salvation, and then
relinquish it by reason of death, but
he lives on as long as it is necessary
that anything should be done for the
salvation of his people  We need a




166


HEBREWS.


[A. D. 64.


to save them ' to the uttermost
that come unto God by him,
seeing he ever liveth to make
intercession a for them.
1 or, evermore.
a Ro. 8. 34; 1Jno. 2.1.
Saviour who has power, and Christ
has shown that he has all the power
which is needful to rescue man from
eternal death. ~ To the uttermost.
This does not mean simply for everbut that he has power to save them so
that their salvation shall be completees T-b 7ravrXies. He does not abandon
the work midway; he does not begin
a work which he is unable to finish.
He can aid us as long as we need
anything done for our salvation; he
can save all who will entrust their
salvation to his hands. I That come
unto God by him. In his name; or
depending on him. To come to God,
is to approach him for pardon and
salvation. ~ Seeing he ever liveth.
He does not die as the Jewish priests
did. ~ To make intercessionfor them.
See Note Rom. viii. 34. He constantly presents the merits of his death
as a reason why we should be saved.
The precise mode, however, in which
he makes intercession in heaven for
his people is not revealed. The general meaning is, that he undertakes
their cause, and assists them in overcoming their foes and in their endeavours to live a holy life. Comp. I.
John ii. 1. He does in heaven what.
ever is necessary to obtain for us
grace and strength; secures the aid
which we need against our foes; and
is the pledge or security for us that
the law shall be honoured, and the
justice and truth of God maintained,
though we are saved. It is reasonable to presume that this is somehow
oy the presentation of the merits of
his great sacrifice, and that that is
the ground on which all this grace
is obtained. As that is infinite, we
need not fear that it will ever be exhausted.
26. For such an High Priest besame us. Was fitted to our condition.


26 For such an high priest
became us, who is holy,b harmless, undefiled, separate from
sinners, and made higher than
the heavens;
bc. 4. 15; 1 Pe. 2. 22.
That is, there was that in our character and circumstances which de.
manded that a high priest for us
should be personally holy. It was
not requisite merely that lie should
have great power; or that he should
be of a rank superior to that of the
Jewish priesthood; but there was a
special propriety that he should surpass all others in moral purity. Other
priests were mere mortal men, and it
was necessary that their office should
pass to other hands: they were sinful
men also, and it was necessary that
sacrifices should be made for themselves as well as others. We need,
however, a different priest. We need
not only one who ever lives, but one
who is perfectly holy, and who has
no need to bring an offering for him.
self, and all the merit of whose sacri
fice, therefore, may be ours. Such aI
high priest we have in the person of
the Lord Jesus; and there is no truth
more interesting, and no proposition
more susceptible of proof, than that
HIE IS EXACTLY FITTED TO MAN. In his
moral character, and in tie great
work which he has accomplished, he
is just such a Saviour as is adapted to
the wants of ignorant, fallen, wretch.
ed, sinful man. He is benevolent,
and pities our woes; wise, and is able
to enlighten our ignorance; compassionate, and ready to forgive our faults.
He has made such a sacrifice as was
necessary to put away our guilt, and
offers such intercession as we need to
have offered for us in order that we
may be preserved from falling. ~ Who
is holy. Not merely outwardly righteous, but pure in heart. IT Harm
less. Not injuring any one. To nt
one did lie do wrong. Neither to theic
name, person, or property, did he ever
do injury; nor will he ever. Iie is
the only one who has lived on earth of




A. D. 64.]


CHAPTER VII.


167


27 Who ncedeth not daily,    28 For the law makcth men
as those high priests, to offer up high priests which have infirml
sacrifice, first a for his own sins, ity; but the word of the oath,
c.nd then for the people's: for which was since the law, maketh
this he did once, when he offer- the Son, who is 1 consecrated
ed up himself.               for evermore.


a Lc. 9. 7.
whom it could be said that he never,
in any way, did wrong to another.
F Undeciled. By sin; by any improper desire or passion. Ile was unstained by crime; 'unspotted from
the world.' Sin always defiles the
soul; but from every such pollution
the Lord Jesus was free. I Separate
from sinners. That is, he did not
associate with them as such. He did
not partake of their feelings, plans,
pleasures. Though he mingled with
them, yet it was merely to do them
good, and in all his life there was an
entire separation from the feelings,
principles, and views of a sinful world.
~ And made higher than the heavens.
Exalted above the visible heavens;
that is, at the right hand of God. See
Notes on Eph. i. 21; Phil. ii. 9. We
needed a high priest who is thus exalted that he may manage our cause
before the throne of God.
27. Who needeth not daily, as those
high priests. As the Jewish priests.
This is an additional circumstance
introduced to show the superior excellency of the High Priest of the
Christian profession, and to show also
how he was fitted to our wants. The
Jewish high priest was a sinful man.
HIe had the same fallen and corrupt
nature as others. He needed an expiatory sacrifice for his own sins as
really as they did for theirs. When
he approached God to offer sacrifice,
it was needful to make an atonement
for himself, and when all was done
it was still a sacrifice offered by a sinfil man. But it was not so in the
case of Jesus. He was so holy that
he needed no sacrifice for himself, and
all that he did was in behalf of others.
Besides, it was necessary that the
sacrifices in the Jewish service should
be constantly repeated. They were


1 or, perfected.


imperfect. They were mere types and
shadows. They who offered them
were frail, sinful men. It became
necessary, therefore, to repeat them
every day to keep up the proper sense
of their transgressions, and to furnish
a suitable acknowledgment of the tendency to sin alike among the people
and the priests. Neither in the nature of the offering, nor in the character of those who made it, was there
any sufficient reason why it should
cease to be offered, and it was therefore repeated day by day. But it was
not so with the Lord Jesus. The
offering which he made, though presented but once, was so ample and per
feet that it had sufficient merit fbr all
the sins of the world, and needed never to be repeated.-It is not probable that the Jewish high priest him
self personally officiated at the offering of sacrifice every day; but the
meaning here is, that it was done
daily, and that there was need of a
daily sacrifice in his behalf As one
of the Jewish people, the sacrifice was
offered on his account as well as on
the account of others-for he partook
of the common infirmities and sinfulness of the nation. ~ For this he
did cnce. That is, once for allei0dara[. Iie made such an atonement
that it was not needful that it should
be repeated. Thus he put an end to
sacrifice, for when he made the great
atonement it was complete, and there
was no need that any more blood
should be shed for human guilt.
28. For the law. The ceremonial
law. ~ WVhich have infirmity. Who
are weak, frail, sinful, dying. Such
were all who were appointed to the
office of priest under the Jewish law
I But the word of the oath. By which
one was appoir ted after the order os




168


HEBREWS.


LA. D. 64.


Mclchisedek. Note,ver.21. ~ Maketh
the Son. The Son of God. That appointment has resulted il his being set
apart to this work. ~T Who is consecrated for evermore. Marg. Perfected. See Note ch.;i. 10. The idea
is, that the appointment is complete
and permanent.   It does not pass
from one to the other. It is perfect
in all the arrangements, and will remain so for ever.
REMARKS.
The subject of this chapter is the
exalted high-priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men.
All religions imply the priestly office;
all suppose sacrifice of some kind. In
regard to the priestly office of Christ
as illustrated in this chapter, we may
observe,
(1.) He stands alone. In that office
he had no predecessor, and has no
one to succeed him. In this respect
he was without father, mother, or descent-and he stands in lonely majesty as the only one who sustains
the office. Ver. 3.
(2.) He is superior to Abraham.
Abraham never laid claim to the office of priest, but he recognised his
inferiority to one whom the Messiah
was to resemble. Vs. 2. 4.
(3.) He is superior to all the Jewish priesthood - sustaining a rank,
and performing an office above them
all. The great ancestor of all the
Levitical priests recognised his inferiority to one of the rank or 'order'
of which the Messiah was to be, and
received from him a blessing. In our
contemplation of Christ, therefore, as
priest, we have the privilege of regarding him as superior to the Jewish
high priest-exalted as was his office,
and important as were the functions
of his office; as more grand, more
pure, more worthy of confidence and
love.
(4.) The great High Priest of the
Christian profession is the only perfect priest. Vs. 11.19. The Jovish
priests were all imperfect and sinful
men. The sacrifices which they of

fered were imperfect, and could not
give peace to the conscience. There
was need of some better system, and
they all looked forward to it. But in
the Lord Jesus, and in his worE, there
is absolute perfection. What he did
was complete, and his office needs no
change.
(5.) The office now is permanent.
It does not change from hand to hand.
Vs. 23,24. He who sustains this office
does not die, and we may ever apply to
him, and cast our cares on him. MIen
die; one generation succeeds another;
but our High Priest is the same. We
may trust in him in whom our fathers
found peace and salvation, and then
we may teach our children to confide
in the same High Priest-and so send
the invaluable lesson down to latest
generations.
(6.) His work is firm and sure.
Vs. 20-22. His office is founded on
an oath, and he has become the security for all who will commit their
cause to him. Can great interests
like those of the soul be entrusted to
better hands? Are they not safer in
his keeping than in our own?
(7.) He is able to save to the uttermost. Ver. 25. That power he showed when he was on earth; that power
he is constantly evincing. No one
has asked aid of him and found him
unable to render it; no one has been
suffered to sink down to hell because
his arm was weak. What he has
done for a few he can do for "all;"
and they who will entrust themselves
to him will find him a sure Saviour
Why will not men then be persuaded
to commit themselves to him? Can
they save themselves? Where is there
one who has shown that he was able
to do it? Do they not need a Saviouri
Let the history of the world answer,
Can man conduct his own cause before God? How weak, ignorant, and
blind is he; how little qualified for
such an office! Has any one suffered
wrong by committing himself to the
Redeemer? If there is such an one,
where is he? Who has ever made
this complaint that has tried it? Who
ever will make it? In countless mil



A. D. 64.J


CHAPTER V1I.


169


lions of instances, the trial has been
made whether Christ was 'able to
save.' Men have gone with a troubled spirit; with a guilty conscience;
and with awful apprehensions of the
wrath to come, and have asked him
to save them. Not one of those who
have done this has found reason to
doubt his ability; not one has regretted that he has committed the
deathless interest of the soul into his
hands.
(8.) Christ saves to the uttermost.
Ver. 25. He makes the salvation
complete. So the Bible assures us;
and so we see it in fact as far we can
trace the soul. When a Christian
friend dies, we stand at his bed.side
and accompany him as far as we can
into the valley of the shadow of death.
We ask him whether he feels that
Christ is able to save? He replies,
'yes.' When he has lost the power
of speaking above a whisper, we ask
him the same question, and receive
the same reply. When he gives us
the parting hand, and we, still anxious
to know whether aH is well, ask the
same question, a sign, a smile, a lighting up of the dying eye, declares that
All is well. As far as we can trace
the departing soul when it goes into
the dark valley, we receive the same
assurance; and why should we doubt
that the same grace is bestowed further onward, and that he saves 'to the
uttermost?' But what else thus saves?
Friends give the parting hand at the
gloomy entrance to that valley, and
the gay and the worldly coolly turn
away. The delusions of infidelity
there forsake the soul, and minister
no comfort then. Flatterers turn
away from the dying scene-for who
flatters the dying with the praise of
beauty or accomplishments? Taste,
skill, learning, talent, do not help then,
for how can they save a dying soul?
None but Jesus saves to the ' uttermost;' no other friend but he goes
with us entirely through the valley of
dLath. Is it not better to have such
a friend than to go alone through
that dark, gloomy path? Any other
gloomy and dangerous way may be
15


more safely trod without a friend
than the vale of death.
(9.) The Christian religion is fitted
to our condition. Vs. 26, 27. It has
just such a High Priest as we needholy, harmless, undefiled. Just such
an atonement has been made as is
necessary-ample, rich, full, and not
needing to be made again. I It reveals
just such truth as we want-that respecting the immortality of the soul,
and the glorious state of the redeemed
beyond the grave. It imparts just
such consolation as is fitted to our
condition-pure, rich, unfailing, ele.
vating. It reconciles us to God just
as it should be done-in such a way
that God can be bonoured, and the
purity and dignity of his law maintained. It is the religion adapted to
dying, ignorant, sinful, wretched man
No other system so much consults
the true dignity of our nature, and
the honour of God; no one diffuses
such consolations through the life
that is, or fills with such hopes in regard to the life to come.
(I 0.) Since, then, we have now sucli
a Great High Priest; since the promises of the gospel are settled on so
firm a foundation; and since the gos.
pel in its provisions of mercy is all that
we can desire it to be, let us yield
our hearts entirely to the Saviour, and
make this salvation wholly ours. We
have the privilege, if we will, of draw.
ing near to God with boldness. We
may come near his throne. Though
we are poor, and sinful, and deserve
neither notice nor mercy, yet we may
come and ask for all that we need.
We may go to God, and supplicale
his favour, with the assurance that
he is ready to hear. We may go
feeling that the great atonement hau
been made for our sins, and that no
other offering is now needed; that
the last bloody offering which God
required has been presented, and that
all that he now asks is the sacrifice
of a contrite and a grateful heart. All
that was needful to be done on the
part of God to provide a way of salvation has been done; all that remains, is for man w forsuke his firms


more safely trod without a friend
than the vale of death.
(9.) The Christian religion is fitted
to our condition. Vs. 26, 27. It has
just such a High Priest as we need —
holy, harmless, undefiled. Just such
an atonement has been made as is
necessary-ample, rich, full, and not
needing to be made again. It reveals
just such truth as we want-that respecting the immortality of the soul,
and the glorious state of the redeemed
beyond the grave. It imparts just
such consolation as is fitted to our
condition-pure, rich, unfailing, ele.
vating. It reconciles us to God just
as it should be done-in such a way
that God can be honoured, and the
purity and dignity of his law maintained. It is the religion adapted to
dying, ignorant, sinful, wretched man
No other system so much consults
the true dignity of our nature, and
the honour of God; no one diffuses
such consolations through the life
that is, or fills with such hopes in re.
gard to the life to come.
(10.) Since, then, we have now such
a Great High Priest; since the promises of the gospel are settled on so
firm a foundation; and since the gos.
pel in its provisions of mercy is all that
we can desire it to be, let us yield
our hearts entirely to the Saviour, and
make this salvation wholly ours. We
have the privilege, if we will, of draw.
ing near to God with boldness. We
may come near his throne. Though
we are poor, and sinful, and deserve
neither notice nor mercy, yet we may
come and ask for all that we need.
We may go to God, and supplicate
his favour, with the assurance that
he is ready to hear. We may go
feeling that the great atonement hau
been made for our sins, and that no
other offering is now needed; that
the last bloody offering which God
required has been presented, and that
all that he now asks is the sacrifice
of a contrite and a grateful heart. All
that was needful to be done on the
part of God to provide a way of salvation has been done; all that remains is for man to forsake his sins




HEBREWS.


[A. D. 64.


CHAPTER VIII. 
N   OW   of the things which we
have spoken this is the
sum: We have such an high
and to come back to a God who waits
to be gracious.
CHAPTER VIII.
ANALYSIS OF THE CHAPTER.
This chapter is a continuation of
the argument which has been prosecuted in the previous chapters respecting the priesthood of Christ.
The apostle had demonstrated that
he was to be a priest, and that he was
to be, not of the Levitical order, but
of the order of Melchisedek. As a
consequence, he had proved that this
involved a change of the law appointing the priesthood, and that in respect to permanency, and happy moral
influence, the priesthood of Christ far
surpassed the Jewish. This thought
he pursues in this chapter, and shows
particularly that it involved a change
in the nature of the covenant between
God and his people. In the prosecution of this, he (1.) states the sum or
principal point of the whole matter
under discussion-that the priesthood
of Christ was real and permanent,
while that of the Hebrew economy
was typical, and was destined in its
own nature to be temporary. Vs. 1-3.
(2.) There was a fitness and propriety
in his being removed to heaven to
perform the functions of his office
there-since if he had remained on.:arth he could not have officiated as
priest, that duty being by the law of
Moses entrusted to others pertaining
to another tribe. Vs. 4, 5. (3.) Christ
had obtained a more exalted ministry
than the Jewish priests held, because
he was the Mediator in a better covenant-a covenant that related rather
to the heart than to external observances. Vs. 6-13. That new covenant excelled the old in the following
respects:-(a) It was established on
better promises. Ver. 6. (b) It was
not a covenant requiring mainly external observances, but pertained to


priest, who' is set )n the rioht
hand of the throne of the Majesty in the heavens;
a Ep. 1, 20.
the soul, and the law of that covenant
was written there. Vs. 7-10. (c), It
was connected with the diffusion of
the knowledge of the Lord among all
classes from the highest to the lowest.
Ver. IL (d) The evidence of forgive.
ness might be made more clear than
it was under the old dispensation, and
the way in which sins are pardoned
be much better understood. Ver.
12. These considerations involved
the consequence, also, which is stated
in ver. 13, that the old covenant was
of necessity about to vanish away.
1. Now of the things which we have
spoken. Or, I of the things of which
we are speaking' (Stuart); or as we
should say, of what is said. The
Greek does not necessarily mean
things that had been spoken, but may
refer to all that lie was saying, taking
the whole, subject into consideration.
I This is the sum, Or this is the
principal thing; referring to what he
was about to say, not what he had
said. Our translators seem to have
understood this as referring to a suinmzng UP)         pitulation of what
he had said, and there can be no
doubt that the Greek would bear this
interpretation. But another exposi.
tion has been proposed, adopted by
Bloomfield, Stuart, Michaelis, and
Storr, among the moderns, and found
also in Sindas, Theodoret, Theophylact, and others, among the ancients.
It is that which regards the word
rendered sum-KEOdXtay-as meaning
the principal thing; the chief matter;
the most important point. The reason for this interpretation is, that the
apostle in fact goes into no recapitu.
lation of what lie had said, but enters
on a new topic relating to the priesthood of Christ. Instead of going over
what he had demonstrated, lie enters
on a more important, point, that the
priesthood of Chirist is performed in
heaven, and that he has entered into


priest, who  is set )n the right
hand of the throne of the Majesty in the heavens;
a Ep. 1, 20.
the soul, and the law of that covenant
was written there. Vs. 7-10. (c) It
was connected with the diffusion of
the knowledge of the Lord among all
classes from the highest to the lowest.
Ver. 11. (d) The evidence of forgive.
ness might be made more clear than
it was under the old dispensation, and
the way in which sins are pardoned
be much better understood. Ver.
12. These considerations involved
the consequence, also, which is stated
in ver. 13, that the old covenant was
of necessity about to vanish away.
1. Now of the things which we have
spoken. Or, ' of the things of which
we are speaking' (Stuart); or as we
should say, of what is said. The
Greek does not necessarily mean
things that had been spoken, but may
refer to all that he was saying, taking
the whole subject into consideration.
~ This is the sum. Or this is the
principal thing; referring to what he
was about to say, not what he had
said. Our translators seem to have
understood this as referring to a summing up, or recapitulation of what
he had said, and there can be no
doubt that the Greek would bear this
interpretation. But another exposition has been proposed, adopted by
Bloomfield, Stuart, Michaelis, and
Storr, among the moderns, and found
also in Sindas, Theodoret, Theophylact, and others, among the ancients.
It is that which regards the word
rendered sum-KEO-taov-as meaning
the principal thing; the chief matter;
the most important point. The reason for this interpretation is, that the
apostle in fact goes into no recapitulation of what he had said, but enters
on a new topic relating to the priesthood of Christ. Instead of going over
what he had demonstrated, lie enters
on a more important point, that the
priesthood of Christ is performed in
heaven, and that he has entered into




A. D. 64.1


CHAPTER VIII.


171


A minister ofI the sanctuary, a and of the true tabernacle,
1 or, holy things.  a c. 9. 8. 12. 24.
the true tabernacle there. All which
preceded was type and shadow; this
was that which the former economy
had adumbratcd.   In the previous
chapters the apostle had shown that
he who sustained this office was superior in rank to the Jewish priests;
that they were frail and dying, and
that the office in their hands was
changing from  one to another, but
that that of Christ was permanent and
ribiding. lie now comes to consider
tilhe real nature of the office itself; the
sacrifice which was offered; the substance of which all in the former dis.
pensation was the type. This was
the principal thing — KladXtov —the
head, the most important matter; and
the consideration of this is pursued
through the viiith, ixth, and xth chapters. ~ We have such an high priest.
That is settled; proved; indisputable.
The Christian system is not destitute
of that which was regarded as so essential to the old dispensation-the
)ffice of a high priest. I Who is set
in the right hand of a throne, &c. He
is exalted to honour and glory before
God. The right hand was regarded
as the place of principal honour, and
when it is said that Christ is at the
light hand of God, the meaning is,
lhat he is exalted to the highest ho-,our in the universe. See Note Mark
xvi. 19. Of course the language is
figurative-as God has no hands literally-but the language conveys an
important meaning, that he is near
to God; is high in his affection and
love, and is raised to the most cleiated situation in heaven. See Phil.
ii. 9; Notes Eph. i. 21, 22.
2. A minister of the sanctuary. Marg.
or holy things.' Gr. rSTv ayiwv. The
Greek may either mean the sanctuary
-denoting the Holy of Holies; or
holy things. The word sanctuarySi3P-kodesh-was given to the tabernacle or temple as a holy place,
and the plural form which is here


which the lord pitched, and
not man.


used-ra &yLa —was given to the most
ho.y place by way of eminencethe full form of the name beingD'iI* Ytfi'p —kodesh koddshim, o!'
~TrT:  'I'
ytma ayLwv-hagia hagion, (Jahn'l
Arche. ~ 328), or as it is here used
simply as ia Uyma. The connexion
seems to require us to understand it
of the most holy place, and not of holy
things. The idea is, that the Lore
Jesus, the Great High Priest, has en.
tered into the Holy of Holies in hea
ven, of which that in tile tabernacle
was an emblem. For a description
of the Most Holy place in the temple,
see Notes on Matt. xxi. 12. 1 And oj'
the true tabernacle. The real tabernacle in heaven, of w2hich that among
the Hebrews was but the type. The
word tabernacle —Krnv6i-means pro.
perly a booth, hut, or tent, and wa;'
applied to the tent which Moses was
directed to build as the place for the
worship of God. That tabernacle, at
the temple was afterwards, was re
garded as the peculiar abode of GoCt
on earth. Here the reference is toheaven, as the dwelling place of God,
of which that tabernacle was the
emblem or symbol. It is called the
'true tabernacle,' as it is the real
dwelling of God, of which the one
made by Moses was but the emblem
It is not moveable and perishable liko
that made by man, but is unchanging
and eternal. ~ Which the Lord pitched,
and not man. The word pitched is
adapted to express the setting up of a
tent. When it is said that 'the Lord
pitched the true tabernacle,' that is,
the permanent dwelling in heaven,
the meaning is, that heaven has been
fitted up by God himself, and that
whatever is necessary to constitute
that an appropriate abode for the divine majesty has been done by him.
To that glorious dwelling the Redeemer has been received, and there
he performs the office of high priest
in behalf of man. In what way he




172


HIEBREWS.


[A. D. 64.


3 For every high      priest is
ordained to offer gifts and sacrifices: wherefore it is of
necessity that this man have
somewhat also to offer."
a Ep. 3. 2. c. 9. 12.
does this, the apostle specifics in the
remainder of this chapter, and in chs.
ix. X.
3. For every high priest is ordained
to offer gifts and sacrifices. This is a
general statement about the functions
of the high priest. It was the peculiarity of the office; it constituted its
essence, that some gift or sacrifice
was to be presented. This was indisputable in regard to the Jewish higi
priest, and this is involved in the nature of the priestly office everywhere.
A priest is one who offers sacrifice,
mainly in behalf of others. The
principles involved in the office are,
[1) that there is need that some offering or atonement should be made for
sin; and (2), that there is a fitness or
propriety that some one should be
designated to do it. If this idea that
a priest must offer sacrifice be correct,
then it follows that the name priest
should not be given to any one who
is not appointed to offer sacrifice. It
should not therefore be given to the
ministers of the gospel, for it is no
part of their work to offer sacrificethe great sacrifice for sin having been
once offered by the Lord Jesus, and
not being again to be repeated. Accordingly the writers in the New
Testament are perfectly uniform and
consistent on this point. The name
priest is never once given to the ministers of the gospel there. They are
called ministers, ambassadors, pastors, bishops, overseers, &c., but never
priests. Nor should they be so called
n the Christian church. The name
priest as applied to Christian ministers,.has been derived from the papists. They hold that the priest does
offer as a sacrifice the real body and
blood of Christ in the mass, and holding this, the name priest is given to
the minister who does it consistently.




4 For if he were on earth,
he should not be a priest, seeing that ' there are priests that
offer gifts according to the law:
5 Who serve unto the ex1 or, they.


"


It is not indeed right or Scripturalfor the whole doctrine on which it is
based is absurd and false, but while
that doctrine is held the name is consistent. But with what show of consistency or propriety can the name
be given to a Protestant minister of
the gospel? ~ Wherefore it is of necessity that this man have somewhat
also to offer. That the Lord Jesus
should make an offering. That is,
since he is declared to be a priest,
and since it is essential to the office
that a priest should make an offering,
it is indispensable that he should
bring a sacrifice to God. He could
not be a priest on the acknowledged
principles on which that office is held,
unless he did it. What the offering
was which the Lord Jesus made, the
apostle specifies more fully in ch. ix.
11-14. 25, 26.
4. For if he were on earth, he shouali
not be a priest. He could not perform
that office. The design of this is, to
show a reason why he was removed
to heaven. The reason was, that on
earth there were those who were set
apart to that office, and that he, not
being of the same tribe with them,
could not officiate as priest. There
was an order of men here on earth
consecrated already to that office, and
hence it was necessary that the Lord
Jesus, in performing the functions of
the office, should be removed to another sphere.
5. Who serve unto the example.
Who perform their service by the
mere example and shadow of the
heavenly things; or in a tabernacle
and in a mode, that is the mere emblem of the reality which exists in
heaven. The reference is to the tabernacle, which was a mere exampli
or copy of heaven. The word here
rendered example-bfrosd.iyia-means




A. D 64.]


CHAPTER VIII.


173


ample and shadow a of heavenly
things, as Moses was admonished of God when he was about
to make the tabernacle: for,
a Co. 2. 17. c 10. 1.


a copy, likeness, or imitation. The
tabernacle was made after a pattern
which was shown to Moses; it was
made so as to have some faint resemblance to the reality in heaven, and
in that 'copy,' or ' example,' they
were appointed to officiate. Their
service, therefore, had some resemblance to that in heaven.  ~ And
shadow. That is, in the tabernacle
where they served there was a mere
shadow of that which was real and
substantial. Compared with what is
in heaven, it was what the shadow is
compared with the substance.    A
shadow-as of a man, a house, a tree,
will indicate the form, the outline,
the size of the object; but it has no
substance, or reality. So it was with
the rites of the Jewish religion. They
were designed merely as a shadow
of the substantial realities of the true
religion, or to present the dim outlines of what is true and real in heaven. Comp. Notes on Coll. ii. 17;
Ileb. x. 1. The word shadow hereCKLa —is used in distinction from the
body or reality —osfa-(Comp. Coll.
ii. 17), and also from edKtv-a perfect
image or resemblance. See Heb. x. 1.
~, Of heavenly things. Of the heavenly
sanctuary; of what is real and substantial in heaven. That is, there
exists in' heaven a reality of which
the service in the Jewish sanctuary
was but the outline. The reference
is, undoubtedly, to the service which
the Lord Jesus performs there as the
great high priest of his people. ~ As
Moses was admonished of God. As
he was divinely instructed. The word
here used-Xpnpar;iw-means properly to give oracular responses; to make
communications to men in a supernatural way —by dreams, by direct
revelations, &c. See Matt. ii. 12.22;
Luke ii. 26; Acts x. 22; Heb. xi. 7.
s For, see, saith he. Ex. xxv. 9, 40;
15*


See, saith he, b that thou make
all things according to the pat.
tern showed to thee in the
mount.
b Ex. 25. 40. 26. 30.
xxvi. 30. In Ex. xl. it is also repeatedly
said that Moses executed all the work
of the tabernacle as he had been corn
manded. Great care was taken that
an exact copy should be exhibited to
him of all which he was to make, and
that the work should be exactly like
the pattern. The reason doubtless
was, that as the Jewish service was
to be typical, none but God could
judge of the form in which the taber.
nacle should be made. It was not to
be an edifice of architectural beauty,
skill, or taste, but was designed to
adumbrate important realities which
were known only to God. Hence it
was needful that the exact model of
them should be given to Moses, and
that it should be scrupulously follow
ed. ~ That thou make all things. Not
only the tabernacle itself, but the altars, the ark, the candlestick, &c.
The form and materials for each were
specified, and the exact pattern shown
to Moses in the Mount. I According
to the pattern. Gr. rvirov-type; that
is, figure, form. The word T7nros, type,
means properly anything produced
by the agency or means of blows (from
rvTrrw, to strike); hence a mark, stamp.
print, impression-as that made by
driving nails in the hands (John xx.
25); then a figure or form, as of an
image or statue (Acts vii. 43); the
form of a doctrine or opinion (Rom
vi. 17); then an example to be imitated or followed (I. Cor. x. 6, 7; PhiL
iii. 17; I. Thess. i. 7; II. Thess. iii.
9); and hence a pattern, or model
after which anything is to be made
Acts vii. 44. This is the meaning
here. The allusion is to a pattern
such as an architect or sculptor uses,
a drawing, or figure made in wood or
clay, after which the work is to be
modelled. The idea is, that some
such drawing or model was exhibited
to Moses by God on Mount Sinai, e




174


HEBREWS.


LA. D. d4


6 But now hath he obtained
a more excellenta ministry, by
how much also he is the mediator of a better ' covenant,
a 2 Co. 3. 6-9; c. 7. 22.
that he might have an exact idea of
the tabernacle which was to be made.
A similar drawing or model of the
temple was given by David to Solomon. I. Chron. xxviii. 11, 12. We
are not, indeed, to suppose that there
was in the case of the pattern shown
to Moses, any miniature model of
wood or stone actually created and
exhibited, but that the form of the
tabernacle was exhibited to Moses in
vision (Note Isa. i. 1), or was so vividly impressed on his mind that he
Awould have a distinct view of the
edifice which was to be reared. ~ In
the Miount. In Mount Sinai; for it
was while Moses was there in the
presence of God, that these communications were made.
6. But now hath he obtained. That
is, Christ. IT A more excellent ministry. A service of a higher order,
or of a more exalted nature. It was
the real and substantial service of
which the other was but the emblem;
it pertained to things in heaven, while
that was concerned with the earthly
tabernacle; it was enduring, while
that was to vanish away. See Notes
an II. Cor. iii. 6-9. 1 By how much.
By as much as the new covenant is
more important than the old, by so
much does his ministry exceed in dignity that under the ancient dispensation. IT te is the mediator. See Notes
on Gal. iii. 19, 20, where the word
mediator is explained. It means here
that Christ officiates between God and
man according to the arrangements
of the new covenant. ~ Of a better
covenant. Marg.' Or testament.' This
word properly denotes a disposition,
arrangement, or ordering of things;
and in the Scriptures is employed to
describe the arrangement which God
has made to secure the maintenance
of his worship on earth, and the salvation of men. It is uniformly used in


which was established upon bet
ter promises.
7 For if b that first covenant
had been faultless, then should
I or, testament.  b c. 7. 11.
the Septuagint and in the New Testament to denote tre covenant which God
makes with men. The word which
properly denotes a covenant or compact-awOViKic-suntheke is never used.
The writers of the New Testament
evidently derived its use from the
Septuagint, but why the authors of
that version employed it as denoting a
will rather than the proper one denoting a compact, is unknown. It has been
supposed by some, and the conjecture
is not wholly improbable, that it was
because they were unwilling to represent God as making a compact
or agreement with men, but chose
rather to represent him as making
a mere arrangement or ordering of
things. Comp. Notes on ver. 8, and
ch. ix. 16, 17. This is a better covenant than the old, inasmuch as it
relates mainly to the heart; to the
pardon of sin; to a spiritual and holy
religion. See ver. 10. The former
related more to external rites and observances, and was destined to vanish
away. See vcr. 13. ~ Which was
established upon better promises. The
promises in the first covenant pertained mainly to the present life. They
were promises of length of days; of
increase of numbers; of seed time
and harvest; of national privileges,
and of extraordinary peace, abundance, and prosperity. That therc was
also the promise of eternal life, it
would be wrong to doubt; but this
was not the main thing. In the new
covenant, however, the promise of
spiritual blessings becomes the principal tiing. The mind is directed to
heaven; the heart is cheered with thu
hopes of immortal life; the favour of
God and the anticipation of heaven
are secured in the most ample and
solemn manner.
7. For if that first covenant had
been faultless. See Note on cli. vii




A. D. 64.]


CHAPTER VIII.


175


no place have been sought for
the second.
8 For finding fault with them,
he a saith, Behold, the    days
a Je. 31. 31-34.
11. It is implied here that God had
said that that covenant was not perfect or faultless. The meaning is not
that that first covenant made under
Moses had any real faults-or inculcated that which was wrong, but that
it did not contain the ample provision
for the pardon of sin and the salvation of the soul which was desirable.
It was merely preparatory to the gosiel. ~ 1Then should no place have
been sought for the second. There
could not have been-inasmuch as in
that case it would have been impossi.
ble to have bettered it, and any change
would have been only for the worse.
8. Forfindingfault with them. Or
rather, 'finding fault, he says to them.'
The difference is only in the punctuation, and this change is required by
the passage itself. This is commonly
interpreted as meaning that the fault
was not found with 'them' —that is,
with the Jewish people, for they had
had nothing to do in giving the covenant, but with the covenant itself.
'Stating its defects, he had said to
them that he would give them one
more perfect, and of which that was
only preparatory.' So Grotius, Stuart,
Rosenmiiller, and Erasmus understand it.  Doddridge, Koppe, and
many others understand it as it is in
our translation, as implying that the
fault was found with the people, and
they refer to the passage quoted
from Jeremiah for proof, where the
complaint is of the people.  The
Greek may bear either construction;
but may we not adopt a somewhat
different interpretation still? May not
this be the meaning? ' For using the
language of complaint, or language
that implied that there was defect or
error, he speaks of another covenant.'
According to this, the idea would be,
not that he found fault specifically
either with the covenant or the peo

come, saith the Lord, when I
will make a new covenant with
the house of Israel and with
the house of Judah.


pie, but generally that he used lan.
guage which implied that there was
defect somewhere when he promised
another and a better covenant. The
word rendered 'finding fault' properly
means to censure, or to blame. It is
rendered in Mark vii. 2, 'they found
fault,' to wit, with those who ate with
unwashed hands; in Rom. ix. 9,
"why doth he yet find fault?" It oc
curs nowhere else in the New Testament. It is language used where
wrong has been done; where there is
ground of complaint; where it is desirable that there should be a change.
In the passage here quoted from Jere.
miah, it is not expressly stated that
God found fault either with the covenant or with the people, but that he
promised that he would give another
covenant, and that it should be different from that which he gave them
when they came out of Egypt-im
plying that there was defect in that,
or that it was not faultless. The
whole meaning is, that there was a
deficiency which the giving of a new
covenant would remove. ~ He saith.
In Jeremiah xxxi. 31-34. The apos.
tie has not quoted the passage liter.
ally as it is in the Hebrew, but he has
retained the substance, and the sense
is not essentially varied. The quotation appears to have been made partly
from the Septuagint, and partly from
memory. This often occurs in the
New   Testament. ~ Behold. This
particle is designed to call attention
to what was about to be said as important, or as having some special
claim to notice. It is of very fre.
quent occurrence in the Scriptures,
being much more freely used by the
sacred writers than it is in the classic authors. ~ The days come. The
time is coming. This refers doubtless to the times of the Messiah.
Phrases such as these, 'in the last




176


HEBREWS.


[A. D,4


days,' 'in after times,' and 'the time tion between the two words, may
is coming,' are often used in the Old show the real sense in which the He.
Testament to denote the last dispen- brew word rendered covenant — '13
sation of the world - the dispensation when the affairs of the world -berith-is used in the Old Testa.
would be wound up. See the phrase ment. The word which they employ
explained in the Notes ch. i. 2, and — ai  7crl —never means a compact or
Isa. ii. 2. There can be no doubt agreement as between equals. It rethat as it is used by Jeremiah it re- motely and secondarily means a will,
fzsa to the terms of the gospel. ~ When or testament-and hence our word
I will make a new covenant. A cove- 'New Testament.' But this is not the
nant that shall contemplate somewhat sense in which it is used in the Bible
different ends; that shall have differ- -for God has never made a will in
ent conditions, and that shall be more the sense of a testamentary disposieffective in restraining from sin. The tion of what belongs to him. We are
word covenant here refers to the ar- referred, therefore, in order to arrive
rangement, plan, or dispensation into at the true Scripture view of this
which he would enter in his dealings whole matter, to the original meaning
with men. On the meaning of the of the word-diatheke-6tiaiiK-as
word, see Notes on Acts vii. 8, and denoting a disposition, arrangement,
on ch. ix. 16, 17. The word covenant plan; then that which is ordered, a
with us commonly denotes a compact law, precept, promise, &c. Unhapor agreement between two parties pily we have no single word which
that are equal, and who are free to expresses the idea, and hence a conenter into the agreement or not. In stant error has existed in the church
this sense, of course, it cannot be -cither keer -il up the notion of a
used in relation to the arrangement compact-as,. dod could make one
which God makes with man. There with men; or the idea of a willis (1) no equality between them, and equally repugnant to truth. The word
(2) man is not at liberty to reject any aiyzKi? is derived from a verb-tarniproposal which God shall make. The.,7t-meaning to place apart, to set
word, therefore, is used in a more in order; and then to appoint, to make
general sense, and more in accordance over, to make an arrangement with.
with the original meaning of the Hence the word &LaOOK - diatheke -
Greek word. It has been above re- means properly the arrangement or
marked (Notes on ver. 6), that the disposition which God made with men
proper word to denote covenant, or in regard to salvation; the system of
compact-avvi,'ucK-syntheke-is never statutes, directions, laws, and proused either in the Septuagint or in mises by which men are to become
the New Testament-another word-    subject to him, and to be saved. The
&laijKIr - diatheke - being carefully meaning here is, that he would make
employed. Whether the reason there a new arrangement, contemplating as
suggested for the adoption of this a primary thing that the law should
word in the Septuagint be the real be written in the heart; an arrange.
one or not, the fact is indisputable. mcnt which would be peculiarly &pi.
I may be allowed to suggest as possi- ritual in its character, and which
ble here an additional reason why this would b3 attended with the diffusion
so uniformly occrrs in the New Tes- of just views of the Lord. IF With the
tament. It is, that the writers of the house of Israel. Tile family, or race
New Testament never meant to repre- of Israel, for so the word house is often
sent the transactions between God used in the Scriptures and elsewhere.
and man as a compact or covenant The word 'Israel' is used in the Scripproperly so called. They have stu- tures in the followin- senses. (1.) As
diously avoided it, and their uniform  a name given to.facob bccause lie
practice, in making this nice distinc- wrestled with the angel of God and




A. D. 64.]


CHAPTER VII1.


17m


9 Not according to the covenant that I made with their fathers in the day when I took
them by the hand to lead them


prevailed as a prince. Gen. xxxii. 28.
(2.) As denoting all who were de.
scended from him-called "the childzen of Israel"-or the Jewish nation.
(3.) As denoting the kingdom of the
ten tribes-or the kingdom of Samaria, or Ephraim-that kingdom having taken the name Israel in contradistinction from the other kingdom,
which was called Judah. (4.) As denoting the people of God in generalhis true and sincere friends -his
church. See Notes on Ron. ii. 28, 29;
ix. 6. In this place quoted from Jeremiah, it seems to be used to denote
the kingdom of Israel in contradistinction from that of Judah, and together they denote the whole people of
God, or the whole Hebrew nation. This
arrangement was ratified and confirmed by the gift of the Mcssiah, and
by implanting his laws in the heart.
It is not necessary to understand this
as referring to the whole of the Jews,
or to the restoration of the ten tribes;
but the words Israel and Judah are
used to denote the people of God in
general, and the idea is, that with the
true Israel under the Messiah the laws
of God would be written in the heart
rather than be mere external observances. 1 And with the house of Judah. The kingdom of Judah. This
kingdom consisted of two tribes-Judah and Benjamin. The tribe of Benjamin was, however, small, and the
name was lost in that of Judah.
9. Not according to the covenant, &c.
An arrangement or dispensation relating mainly to outward observances,
and to temporal blessings. The meaning is, that the new dispensation
would be different from that which
was made with them when they came
out of Egypt. In what respects it
would differ is specified in vs. 10-12.
~ Because they continued not in my
covenant. In Jeremiah, in the Hebrew, this is, "while my covenant


out of the land of Egypt; be.
cause they continued not in my
covenant, and I regarded them
not, saith the Lord.
they brake." That is, they failed to
comply with the conditions on which
I promised to bestow blessings upon
them. In Jeremiah this is stated as
a simple fact; in the manner in which
the apostle quotes it, it is given as areason why he would give a new arrangement. The apostle has quoted
it literally from the Septuagint, and
the sense is not materially varied
The word rendered 'because' -ormay mean 'since'-'since they did
not obey that covenant, and it was
ineffectual in keeping them from sin,
showing that it was not perfect or
complete in regard to what was needful to be done for man, a new arrangement shall be made that will be without defect.' This accords with the
reasoning of the apostle; and the idea
is, simply, that an arrangement may
be made for man adapted to produce
important ends in one state of society
or one age of the world, which would
not be well adapted to him in another,
and which would not accomplish all
which it would be desirable to ac.
complish for the race. So an arrangement may be made for teaching chil.
dren which would not answer the purpose of instructing those of mature
years, and which at that time of life
may be superseded by another. A
system of measures may be adapted
to the infancy of society, or to a comparatively rude period of the world,
which would be ill adapted to a more
advanced state of society. Such was
the Hebrew system. It was well
adapted to the Jewish community in
their circumstances, and answered
the end then in view. It served to
keep them separate from other people;
to preserve the knowledge and the
worship of the true God, and to introduce the gospel dispensation. S And
I regarded them not. In Jeremiah
this is, " Although I was an husband
unto them." The Septuagtat iq as U




IIEBREWS.


[A. D. 64.


10 For this is the covenant
that I will make with the house
of Israel after those days, saith
the Lord; I will put my laws


I


1 give.


2 or, upon.


is quoted here by Paul. Tlle Hebrew is,
3 '1?nV 'DlR'n-which may be rent  '  - T.   T:
dered, " although I was their Lord;"
or as it is translaied by Gesenius,
'and I rejected them.'  The word.tY —Ball-means, (1) to be lord or
master over anything (Isa. xxvi. 13);
(2) to become the husband of any one
(Deut. xxi. 13; xxiv. 1); (3) with 3
to disdain, to reject. So Jer. iii. 14.
It is very probable that this is the
meaning here, for it is not only adopted by the Septuagint, but by the Syriac. So Abulwalid, Kimchi, and
Rabbi Tanchum understood it. The
Arabic word means to reject, to loath,
to disdain. All that is necessary to
observe here is, that it cannot be demonstrated that the apostle has not
given the true sense of the prophet.
The probability is, that the Septuagint translators would give the meaning which was commonly understood
to be correct, and there is still more
probability that the Syriac translator
would adopt the true sense, for (1)
the Syriac and Hebrew languages
strongly resemble each other; and (2)
the old Syriac version-the Peshitois incomparably a better translation
than the Septuagint. If this, therefore, be the correct translation, the
meaning is, that since they did not
regard and obey the laws which he
gave them, God would reject them as
his people, and give new laws better
adapted to save men. Instead of regarding and treating them as his
friends, he would punish them for
their offences, and visit them with
calamities.
10. For this is the covenant. This
is the arrangement, or the dispensation which shall succeed the old one.
1 With the house of Israel. With the
true Israel; that is, with all those




into their mind, and write them
2 in their hearts: and a I will be
to them a God, and they shall
be to me a people:
a Ho. 2. 23; Zec. 8. 8.
whom he will regard and treat as his
friends. ~ After those days. This
may either mean, 'after those days 1
will put my laws in their hearts,' or,
' I will make this covenant with them
after those days.' This difference is
merely in the punctuation, and the
sense is not materially affected. It
seems to me, however, that the mean.
ing of the Hebrew in Jeremiah is,
' in those after days' (Comp. Notes on
Isa. ii. 1), 'I will put my laws into
their mind;' that is, in that subse.
quent period, called in Scripture ' tho
after times,' 'the last days,' ' the ages
to come,' meaning the last dispensa.
tion of the world. Thus interpreted,
the sense is, that this would be done
in the times of the Messiah. ~ I will
put my laws into their mind. Marg.
Give. The word give in Hebrew is
often used in the sense of put. The
meaning here is, that they would not
be mere external observances, bift
would affect the conscience and the
heart. The laws of the Hebrews pertained mainly to external rites and
ceremonies; the laws of the new dis.
pensation would relate particularly to
the inner man, and be designed to
control the heart. The grand peculiarity of the Christian system is, that
it regulates the conscience and the
principles of the soul rather than external matters. It prcscribes few ex.
ternal rites, and those are exceedingly
simple, and are merely the proper expressions of the pious feelings sup.
posed to be in the heart; and all at.
tempts either to increase the number
of these rites, or to make them im.
posing by their gorgeousness, have
done just so much to mar the simplicity of the gospel, and to corrupt religion. ~ And write them in their
hearts. Mcrg. Upon. Not on tables
of stone or brass, but on the soul itself. That is, the obedience rendered




A. D. 64.]


CHAPTER VIII.


179


11 And they shall not teach
every man his neighbour, and
every man his brother, saying,


will not be cxternal.  The law of
the new system will have living power, and bind the faculties of the soul
to obedience. The commandment
there will be written in more lasting
characters than if engraved on tables
of stone. ~ And I will be to them a
God. This is quoted literally from
the Hebrew. The meaning is, that
he would sustain to them tie appropriate relation of a God; or, if the
expression may be allowed, he would
be to them what a God should be, or
what it is desirable that men should
find in a God. We speak of a father's
acting in a manner appropriate to the
character of a father; and the meaning here is, that he would be to his
people all that is properly implied in
the name of God. He would be their
lawgiver, their counsellor, their protector, their Redeemer, their guide.
He would provide for their wants, defend them in danger, pardon their
sins, comfort them in trials, and save
their souls. He would be a faithful
friend, and would never leave them
nor forsake them. It is one of the
inestimable privileges of his people
that JEI1OVA1I is their God. The living and ever-blessed Being who made
the heavens sustain to them the rclation of a Protector and a Friend, and
they may look up to heaven feeling
that he is all which they could desire
in the character of a God. ~ And they
shall be to me a people. This is not
merely stated as a fact, but as a privilege. It is an inestimable blessing
to be regarded as one of the people
of God, and to feel that we belong to
him -that we are associated with
those whom lie loves, and whom lie
treats as his friends.
11. And they shall not teach every
man his neighbour, &c. That is, no
one shall be under a necessity of imparting instruction to another, or of
exhorting him to become acquainted


Know the Lord: for all a shall
know me, from the least to the
greatest.
a Is. 54. 13.
with the Lord. This is designed to
set forth another of the advantages
which would attend the new dispen.
sation. In the previous verse it had
been said that one advantage of that
economy would be, that the law would
be written on the heart, and that they
who were thus blessed would be regarded as the people of God. Another advantage over the old arrangenent or covenant is here stated. It
is, that the knowledge of the Lord
and of the true religion, would be
deeply engraved on the minds of all,
and that there would be no necessity
for mutual exhortation and counsel.
"They shall have a much more certain and effectual teaching than they
can derive from another." Doddridge.
This passage does not refer to the
fact that the true religion will be universally diffused, but that among those
who are interested in the blessings of
the new covenant there would be an
accurate and just knowledge of the
Lord. In some way they would be
so taught respecting his character
that they would not need the aid to
be derived from others. All under
that dispensation, or sustaining to him
the relation of 'a people,' would in
fact have a correct knowledge of the
Lord. This could not be said of the
old dispensation, for (1.) their religion
consisted much in outward observances. (2.) It was not to such an
extent as the new system a dispersation of the Holy Spirit. (3.) There
were not as many means as now for
learning the true character of God.
(4.) The fullest revelations had not
been made to them of that character.
That was reserved for the coming
of the Saviour, and under him it
was intended that there should be
communicated the full knowledge of
the character of God. Many MSS.
and those among the best, here have
7oX   - sv -citizen; fellEow-citizen, in.




HEBREWS.


1A. D.


12 For I will be merciful to 1  13 In that he saith, A new'
their unrighteousness, and their covenant, he hath made the first
sins and their iniquities will I
remember no more.


stead of rXtatlov, neighbour, and this
is adopted by Griesbach, Tittman,
Rosenmiiller, Knapp, Stuart, and by
many of the fathers It is also in the
version of the lxx. in the place quoted
from Jeremiah. It is not easy to determine the true reading, but the word
neighbour better accords with the
meaning of the Hebrew ----and
there is strong authority from the
MSS. and the versions for this reading. ~ And every man his brother.
Another form of expression, meaning
that there would be no necessity that
one should teach another. ~ Saying,
Know the Lord. That is, become acquainted with God; learn his character and his will. The idea is, that
the true knowledge of Jehovah would
prevail as a characteristic of those
times. ~ For all shall know me.
That is, all those referred to; all who
are interested in the new covenant,
and who are partakers of its blessings. It does not mean that all persons, in all lands, would then know
the Lord-though the time will come
when that will be true; but the expression is to be limited by the point
under discussion. That point is not
that the knowledge of the Lord will
fill the whole world, but that all who
are interested in the new dispensation
will have a much more full and clear
knowledge of God than was possessed
under the old. Of the truth of this
no one can doubt. Christians have a
much more perfect knowledge of God
and of his government than could
have been learned merely from the
revelations of the Old Testament.
12. For I will be merciful to their
unrighteousness, &c. That is, the
blessing of pardon will be much more
richly enjoyed under the new dispensation than it was under the old.
This is the fourth circumstance adduced in which the new covenant will
surpass the old. That was comnara

tively severe in its inflictions (see oh.
x. 28); marked every offence with
strictness, and employed the language
of mercy much less frequently than
that of justice.  It was a system
where law and justice reigned; not
where mercy was the crowning and
prevalent attribute. It was true that
it contemplated pardon, and made arrangements for it; but it is still true
that this is much more prominent in
the new dispensation than in the old.
It is there the leading idea. It is that
which separates it from all other systems. The entire arrangement is one
for the pardon of sin in a manner
consistent with the claims of law and
justice, and it bestows the benefit of
forgiveness in the most ample and
perfect manner on all who are inter
csted in the plan. In fact, the peculiarity by which the gospel is distinguished from all other systems, ancient and modern, philosophic and moral, pagan and deistical, is that it is
a system making provision for the
forgiveness of sin, and actually bestowing pardon on the guilty. This
is the centre, the crown, the glory of
the new dispensation. God is merci.
ful to the unrighteousness of men,
and their sins are remembered no
more. ~ Will I remember no more.
This is evidently spoken after the
manner of men, and in accordance
with human apprehension. It cannot
mean literally that God forgets that
men are sinners, but it means that he
treats them as if this were forgotten.
Their sins are not charged upon them,
and they are no more punished than
if they had passed entirely out of the
recollection. God treats them with
just as much kindness, and regards
them with as sincere affection, as if
their sins ceased wholly to be remembered, or which is the same thing, as
if they had never sinned.
13. In that he saith, A new covenant,
he hath made the first old. That is,




A. D. 64.3


CHAPTER VIII.


old. Now tnat which decayeth


and waxeth old is ready to va.
nish away.


the use of the word ' new' implie3 that
the one which it was to supersede
was 'old.' New and old stand in
Contradistinction from each other.
Thus we speak of a new and old
house, a new and old garment, &c.
Tlle object of the apostle is to show
that by the very fact of the arrangement for a new dispensation differing
so much from the old, it was implied
of necessity that that was to be superseded, and would vanish away. This
was one of the leading points at which
he arrived. ~ Now that which decayeth and waxeth old is ready to vanish
away. This is a general truth which
would be undisputed, and which Paul
applies to the case under consideration.
An old house, or garment; an ancient tree; an aged man, all have
indications that they are soon to disappear. They cannot be expected to
remain long. The very fact of their
growing old is an indication that
they will soon be gone. So Paul says
it was with the dispensation that was
represented as old. It had symptoms
of decay.  It had lost the vigour
which it had when it was fresh and
new; it had every mark of an antiquated and a declining system; and it
had been expressly declared that a
new and more perfect dispensation
was to be given to the world. Paul
concluded, therefore, that the Jewish
system must soon disappear.
REMARKS.
I. The fact that we have a high
priest, is fitted to impart consolation
to the pious mind. Vs. 1-5. He ever
ives, and is ever the same. He is a
minister of the true sanctuary, and is
ever before the mercy-seat. IHe enters
there not once a year only, but has
entered there to abide there for ever.
We can never approach the throne of
mercy without having a high priest
there —fol he at all times, day and
night, appears before God. The merits of his sacrifice are never exhausted, and G-)d is never wearied with
16


hearing his pleadings in behalf of his
people. He is the same that he was
when he gave himself on the cross.
lie has the same love and the same
compassion which he had then, and
that love which led him to make the
atonement, will lead him always to
regard with tenderness those for
whom he died.
2. It is a privilege to live under the
blessings of the Christian system.
Ver. 6. We have a better covenant
than the old one was-one less expensive and less burdensome, and one
that is established upon better promi.
ses. Now the sacrifice is made, and
we do not have to renew it every day
It was made once for all, and need
never be repeated. Having now a
high priest in heaven who has made
the sacrifice, we may approach him
in any part of the earth, and at al
times, and feel that our offering will
be acceptable to him. If there is any
blessing for which we ought to be
thankful, it is for the Christian religion; for we have only to look at
any portion of the heathen world, or
even to the condition of the people of
God under the comparatively dark
and obscure Jewish dispensation, tr
see abundant reasons for thanksgiv
ing for what we enjoy.
3. Let us often contemplate the
mercies of the new dispensation witi
which we are favoured-the favours
of that religion whose smiles and
sunshine we are permitted to enjoy.
Vs. 10-12. It contains all that we
want, and is exactly adapted to our
condition. It has that for which every
man shoul i be thankful; and has not
one thing which should lead a man
to reject it. It furnishes all the security which we could desire for our
salvation; lays upon us no oppressive
burdens or charges; and accomplishes
all which we ought to desire in our
souls. Let us contemplate a moment
the arrangements of that' covenant,'
and see how fitted it is tV)  ake man
Blessed and happy.




HEBREWS.


[A. D. 64


First, It writes the laws of God on
the mind and the heart. Ver. 10. It
not only reveals them, but it secures
their observance. It has made arrangements for disposing men to keep
the laws-a thing which has not been
introduced into any other system.
Legislators may enact good laws, but
they cannot induce others to obey
them; parents may utter good precepts, but they cannot engrave them
on the hearts of their children; and
sages may express sound maxims and
just precepts in morals, but there is
no security that they will be regarded.
So in all the heathen world-there is
no power to inscribe good maxims
and rules of living on the heart.
They may be written; recorded on
tablets; hung up in temples; but still
men will not regard them. They.ill still give indulgence to evil pas*-ins, and lead wicked lives. But it: not so with the arrangement which
God has made in the plan of salvation.
One of the very first provisions of
that plan is, that the laws shall be inscribed on the heart, and that there
shall be a DISPOSITION to obey. Such
a system is what man wants, and
such a system he can nowhere else
find.
Secondly, This new arrangement
reveals to us a God such as we need.
Ver. 10.  It contains the promise
that he will be ' our God.' He will be
to his people all that can be desired in
God; ali that man could wish. He
is just such a God as the human mind,
when it is pure, most loves; has all
the attributes which it could be desired there should be in his character;
has done all that we could desire a
God to do; and is ready to do all that
we could wish a God to perform.
Man wants a God; a God in whom
he can put confidence, and on whom
he can rely.  The ancient Greek
philosopher wanted a God-and he
would then have made a beautiful
and efficient system of morals; the
ieathen want a God-to dwell in their
empty temples, and in their corrupt
hearts; the Atheist wants a God to
make him calm, contented, u 'd/ appy


in this life-for lie has no God now
and man everywhere, wretched, sin 
ful, suffering, dying, WANTS A GOD
Such a God is revealed in the Bible
-one whose character we may con
template with ever-increasing admi.
ration; one who has all the attributes
which we can desire; one who will
minister to us all the consolation
which we need in this world; anl
one who will be to us the same Goe
for ever and ever.
Thirdly, The new covenant con.
templates the diffusion of knowledge.
Ver. 11. This too was what man
needed, for everywhere else he has
been ignorant of God and of the way
of salvation.  The whole heathen
world is sunk in ignorance, and in
deed all men, except as they are en
lightened by the gospel, are in profound darkness on the great questions
which most nearly pertain to their
welfare. But it is not so with the
new arrangement which God has
made with his people. It is a fact
that they know the Lord, and a dispensation which would produce that
is just what man needed. There are
two things hinted at in ver. 11 of this
chapter, which are worthy of more
than a passing notice, illustrating the
excellency of the Christian religion.
The first is, that in the new dispensation all would know the Lord. Tlhe
matter of fact is, that the obscurest
and most unlettered Christian often
has a knowledge of God which sages
never had, and which is never obtained except by the teachings of the
Spirit of God. However this may be
accounted for, the fact cannot be denied. There is a clear and elevating
view of God; a knowledge of him
which exerts a practical influence on
the heart, and which transforms the
soul; and a correctness of apprehension in regard to what truth is, pos
sessed by tie humble Christian, though
a peasant, which philosophy never
imparted to its votaries.  Many a
sage would be instructed in the truths
of religion if he would sit down and
converse with the comparatively un.
learned Christian, who has no book




&. D. 64.]


CHAPTER IX.


183


but his Bible. The other thing hinted
at here is, that all would know the
Lord from the least to the greatest.
Children and youth, as well as age
and experience, would have an acquaintance with God. This promise
is remarkably verified under the new
dispensation. One of the most striking things of the system is, the attention which it pays to the young;
one of its most wonderful effects is
the knowledge which it is the means
of imparting to those in early life.
Many a child in the Sabbath-school
has a knowledge of God which Grecian sages never had; many a youth
in the Church has a more consistent
acquaintance with God's real plan of
governing and saving men, than all
the teachings which philosophy could
ever furnish.
Fourthly, The new dispensation
contempla.ts the pardon of sin, and
is. therefore. fitted to the condition of
* man. Ver. 1I It is. what man needs.
The knowlckf  of some way of pardon is that wh._. human nature has
been sighing for for ages; which has
been sought in every system of religion, and by every bloody offering;
but which has never elsewhere been
found. The philosopher had no assurance that God would pardon, and
indeed one of the chief aims of the
philosopher has been to convince himself that he had no need of pardon.
The heathen have had no assurance
that their offerings have availed to
put away the divine anger, and to
obtain forgiveness. The only assurance anywhere furnished that sin may
be forgiven, is in the Bible. This is
the great peculiarity of the system
recorded there, and this it is which
renders it so valuable above all the
other systems. It furnishes the assurance that sins may be pardoned,
and shows how it may be done. This
is what we must have, or perish. And
why, since Christianity reveals a way
of forgiveness-a way honourable to
God and not degrading to man-why
should any man reject it?   Why
should not the guilty embrace a system which proclaims pardon to the


guilty, and which assures all that, if
they will embrace him who is the
' Mediator of the new covenant,' God
will be merciful to their unrighteous.
ness, and will remember their iniqui.
ties no more.'
CHAPTER IX.
ANALYSIS OF THE CHAPTER.
The general design of this chapter
is the same as the two preceding, to
show that Christ as high priest is superior to the Jewish high priest. This
the apostle had already shown to be
true in regard to his rank, and to the
dispensation of which lie was the
' mediator.' He proceeds now to show
that this was also true in reference to
the efficacy of the sacrifice which he
made; and in order to this, he gives
an account of the ancient Jewish sacrifices, and compares them with that
made by the Redeemer. The essential point is, that the former dispensation was mere shadow, type, or figure,
and that the latter was real and efficacious.  The chapter comprises, in
illustration of this general idea, the
following points:
(1.) A description of the ancient
tabernacle, and of the utensils that
were in it. Vs. 1-5.
(2.) A description of the services
in it, particularly of that performed
by the high priest once a year. Vs
6, 7.
(3.) All this was typical and sym.
bolical, and was a standing demonstration that the way into the most
holy place in heaven was not yet
fully revealed. Vs. 8-10.
(4.) Christ was now come-the
substance of which that was the shadow; the real sacrifice of which that
was the emblem. Vs. 11-14. He
pertained as a priest to a more perfect
tabernacle (ver. 11); he offered not
the blood of bulls and goats, but his
own blood (ver. 12); with that blood
he entered into the most holy place
in heaven (ver. 12); and if the blood
of bulls and goats was admitted to be
efficacious in putting away external
uncleanness, it must be admitted that




184


HEBREWS.


[A. D. sot


CHAPTER IX.
rITHEN verily the first covenant had also ' ordinances
tle blood of Christ had an efficacy in
cleansing the conscience. Vs. 13, 14.
(5.) His blood is cfficacious not
cnly in remitting present sins, but it
extends in its efficacy even to past
ages, and removes the sins of those
who had worshipped God under the
former covenant. Ver. 15.
(6.) The apostle then proceeds to
show that it was necessary that the
mediator of the new covenant should
shed his own blood, and that the blood
thus shed should be applied to purify
those for whom  the sacrifice was
made. Vs. 16-23. This he shows
by the following considerations, viz:
(a) He argues it from the nature
of a covenant or compact, showing
that it was ratified only over dead
sacrifices, and that of necessity the
victim that was set apart to confirm
or ratify it must be slain. See Notes
on Vs. 16, 17.
(b) The first covenant was confirmed or ratified by blood, and hence
it was necessary that, since the patterns' of the heavenly things were
sprinkled with blood, the heavenly
things themselves should be purified
with better sacrifices. Vs. 18-23.
(7.) The offering made by the Redeemer was to be made but once.
This arose from the necessity of the
case, since it could not be supposed
that the mediator would suffer often,
as the high priest went once every
year into the most holy place. He
had come and died once in the last
dispensation of things on earth, and
then had entered into heaven and
fould suffer no more. Vs. 24-26.
(8.) In the close of the chapter the
apostle adverts to the fact that there
was a remarkable resemblance, in
one respect, between the death of
Christ and the death of all men. It
was appointed to them to die once,
and but once, and so Christ died but
once. As a man, it was in accordance
with the universal condition of things


of divine service, and a wordly
sanctuary.a
-r, ceremonies.     a Ex. 25. 9.


that lie should die once; and in ac
cordance with the same condition of
things it was proper that he should die
but once. In like manner there was
a resemblance or fitness in regard to
what would occur after death. Man
was to appear at the judgment. He
was not to cease to be, but would
stand hereafter at the bar of God. In
like manner, Christ would again appear. He did not cease to exist when
he expired, but would appear again
that he might save his people. Vs
27, 28.
1. Then verily. Or, moreover. The
object is to describe the tabernacle in
which the service of God was celebrated under the former dispensation,
and to show that it had a reference to
what was future, and was only an im. 
perfect representation of the reality
It was important to show this, as the
Jews regarded the ordinances of the
tabernacle and of the whole Levitical
service as of divine appointment, and
of perpetual obligation. The object
of Paul is to prove that they were to
give place to a more perfect system,
and hence it was necessary to discuss
their real nature. ' The first covenant. The word 'covenant' is not in
the Greek, but is not improperly supplied. The meaning is, that the for
mner arrangement or dispensation had
religious rites and services connected
with it. ~' Had also ordinances. Marg.
Ceremonies. The Greek word means
laws, precepts, ordinances; and the
idea is, that there were laws regulat
ing the worship of God. The Jew
isll institutions abounded with such
laws. ~And a worldly sanctuary. The
word sanctuary means a holy place,
and is applied to a house of worship,
or a temple. Here it may refer either
to the temple or to the tabernacle. As
the temple was constructed after the
same form as the tabernacle, and had
tile same furniture, the description of
the apostle may be regarded as appli




A. D. 61.J


CHAPTER IX.


2 For there was a tabernacle
"made, the first, wherein was
the candlestick, and the table,b
a Ex. 29. 1. 35.  b Ex. 40. 4.
cable to either of them, and it is difficult to determine which he had in his
eye. The term 'worldly,' applied to
'sanctuary,' here means that it pertained to this world; it was contradistinguished from the heavenly sanctuary not made with hands where
Christ was now gone. Comp. vs. 11.
24. It does not mean that it was
worldly in the sense in which that
word is now used as denoting the opposite of spiritual, serious, religious,
but worldly in the sense that it belonged to the earth rather than to heaven; it was made by human hands,
not directly by the hands of God.
2. For there was a tabernacle made.
The word 'tabernacle' properly means
a tent, a booth, or a hut, and was then
given by way of eminence to the tent
tbr public worship made by Moses in
the wilderness. For a description of
this, see Ex. xxv. In this place the
word means the outer sanctuary or
room in the tabernacle; that is, the
first room which was entered —called
herc 'the first.' The same wordr5K7V —is used in ver. 3 to denote the
inner sanctuary, or holy of holics.
'Tle tabernacle, like the temple after

and the show-bread; which is
called ' the Sanctuary.
c Ex. 25.30.
I or, holy.


wards, was divided into two parts by
the veil (Ex. xxvi. 31, 32), one of
which was called 'the holy place,' and
the other 'the holy of holies.' The
exact size of the two rooms in the
tabernacle is not specified in the Scriptures, but it is commonly supposed
that the tabernacle was divided in the
same manner as the temple was afterwards; that is, two-thirds of the interior constituted the holy place, and
one-third the holy of holies. According to this, the holy place, or 'firsl
tabernacle' was twenty cubits long by
ten broad, and the most holy place
was ten cubits square. The whole
length of the tabernacle was about
fifty-five feet, the breadth eighteen,
and the height eighteen. In the temple, the two rooms, though of the
same relative proportions, were of
course much larger. See a description of the temple in the Notes on
Matt. xxi. 12. In both cases, the holy
place was at the east, and the Holy
of Holies at the west end of the sacred
edifice. The following cut will fur.
nish a good illustration of the taber.
nacle when set up, with the principal
coverings removed.


16*




186                  HEBREWS.               [A. D. 64.
The following cut represents the interior of the tabernacle with the veil
between tne holy and the most holy place removed.
W~~~~~              ~    ~~~~~~~~ Z - B  s S\7.\


The following cut represents the tabernacle in the wilderness, in relation
to the enclosure, the altar, &c.




A.D. 64.]


CHAPTER IX.


If Tihefirst. The first room on entering the sacred cdixice, here called the
'first tabernacle.' The apostle proaceds now to enumerate the various
articles of furniture which were in
tie two rooms of the tabernacle and
temple. His object seems to be, not
for information, for it could not be
supposed that they to whom he was
writing were ignorant on this point,
but partly to show that it could not
be said that he spoke of that of which
he had no information, or that he undervalued it; and partly to show the
real nature of the institution, and to
prove that it was of an imperfect and
typical character, and had a designed
reference to something that was to
come. It is remarkable that though
lie maintains that the whole institution was a 'figure' of what was to
come, and though lie specifics by
name all the furniture of the tabernacle, he does not attempt to explain
their particular typical character, nor
does he affirm that they had such a
character. He does not say that the
candlestick, and the table of showbread, and the ark, and the cherubim
were designed to adumbrate some
particular truth or fact of the future
dispensation, or had a designed spiritual meaning. It would have been
happy if all expositors had followed
the example of Paul, and had been
content, as he was, to state the facts
about the tabernacle, and the general
truth that the dispensation was intended to introduce a more perfect
economy, without endeavouring to
explain the typical import of every
pin and pillar of the ancient place of
worship. If those things had such
a designed typical reference, it is remarkable that Paul did not go into
an explanation of that fact in the
epistle before us.  Never could a
better opportunity for doing it occur
than was furnished here. Yet it was
not done. Paul is silent where many
expositors have found occasion for
admiration. Where they have seen
the profoundest wisdom, he saw none;
wkere they have found spiritaal in

struction in the various implements
of divine service in the sanctuary, he
found none. Why should we be more
wise than he was? Why attempt to
hunt for types and shadows where he
found none? And why should we
not be limited to the views which lie
actually expressed in regard to the
design and import of the ancient dispensation? Following an inspired
example we arc on solid ground, and
are not in danger. But the moment
we leave that, and attempt to spiritualize everything in the ancient economy, we are in an open sea without
compass or chart, and no one knows
to what fairy lands he may be drifted.
As there are frequent allusions in the
New Testament to the different parts
of the tabernacle furniture here specified, it may be a matter of interest
and profit to furnish an illustration
of the most material of them. ~ The
candlestick. For an account of the
candlestick, see Ex. xxv. 31-37. It
was made of pure gold, and had seven
branches, that is, three on each side
and one in the centre. These branches
had on the extremities seven golden
lamps, which were fed with pure olive
oil, and which were lighted "to give
light over against it;" that is, they
shed light on the altar of incense, the
table of show-bread, and generally on
the furniture of the holy place. These
branches were made with three 'bowls,'
'knops,' and 'flowers' occurring alter
natcly on each one of the six branches
while on the centre or upright shaft
there were four ' bowls,' ' knops,' and
'flowers' of this kind. These orna
ments were probably taken from the
Almond, and represented the flower
of that tree in various stages. The
'bowls' on the branches of the candlestick probably meant the calyx or
cup of that plant from which the flower springs. The 'knops' probably
referred to some ornament on the candlestick mingled with the ' bowls' and
the 'flowers,' perhaps designed as an
imitation of the nut or fruit of the
almond. The ' flowers' were evidently
ormaments resembling thle flowers ov




HEBREWS.


[A. D 64.


the almond-tree, wrought, as all the
rest were, in pure gold. See Bush's
Notes on Exodus xxv. The foregoing beautiful cut, drawn on this supposition, will probably give a tolerably correct view of the ancient candelabrum or candlestick. I introduce
this cut as being a fine illustration
furnished by Prof. Bush of' the candlestick itself; with the views which
he has expressed of its spiritual reference, however, I have no sympathy.
The candlestick was undoubtedly designed to furnish light in the dark
room of the tabernacle and temple;
and in accordance with the general
plan of those edifices was ornamented
after the most chaste and pure views
of ornamental architecture of those
times-but there is no evidence that
its branches, and bowls, and knops,
and flowers had each a peculiar typical significance. The sacred writers
are wholly silent as to any such reference, and it is not well to attempt to
be ' wise above that which is written.'
An expositor of the Scripture cannot
have a safer guide than the sacred
writers themselves. How should any
uninspired man know that these things
had such a peculiar typical signification?-The candlestick was placed on


the south, or left hand side of the
holy place as one entered, the row of
lamps being piobably parallel with
the wall. It waa at fi;st placed in the
tabernacle, and afterwards removed
into the tcmple built by Solomon.
Its subsequent history is unknown
Probably it was destroyed when the
temple was taken by the Chaldcans.
The form of the candlestick in the
second temple, whose figure is preserved on the 'Arch of Titus' in Rome,
was of somewhat different construction. But it is to be remembered
that the articles taken away from the
temple by Vespasian were not the
same as those made by Moses, and
Josephus says expressly that the candlestick was altered from its original
form. IT And the table. That is, the
table on which the show-bread was
placed. This table was made of shittim-wood, overlaid with gold. It was
two cubits long, and one cubit broad,
and a cubit and a half high; that is,
about three feet and a half in length,
one foot and nine inches wide, and
two feet and a half in height. It was
furnished with rings or staples,
through which were passed staves,
by which it was carried. These staves,
we are informed by Josephus, were




A. 1) 64.]


CHAPTER IX.


removed when the table was at rest,
so that they might not be in the way
of the priests as they officiated in the
tabernacle. It stood lengthwise east
and west, on the north side of tile
holy place. ~ And the show-bread.
On the table just described.  This
bread consisted of twelve loaves,
placed on the table, every?tAbbath.
The Hebrews affirm that they were
square loaves, having the four sides
covered with leaves of gold. They
were arranged in two piles, of course
with six in a File. Lev. xxiv. 5-9.
The   number twelve was selected
with reference to the twelve tribes of
Israel. They were made without
leaven; were renewed each Sabbath,
when the old loaves were then taken
away to be eaten by the priests only.
The Hebrew phrase rendered ' showbread' means properly 'bread offaces,'
or ' bread of presence.' The Lxx. render it aprov;s evwriovs-foreplaced loaves.
In the New Testament it is, i 7ropdeais
rTv a'prv —the placing of bread; and
in Symmachus, 'bread of proposition,'
or placing. Why it was called' bread
of presence' has been a subject on
which expositors have been.-uch divided. Some have held that it was


because it was before, or in the pre.
sence of the symbol of the divine presence in the tabernacle, though in
another department; some that it was
because it was set there to be seen by
men, rather than to be seen by God.
Others that it had an emblematic design, looking forward to the Messiah
as the food or nourishment of the soul,
and was substantially the same as the
table spread with the symbols of the
Saviour's body and blood. See Bush,
in loc. But of this last mentioned
opinion, it may be asked where is the
proof? It is not found in the account
of it in the Old Testament, and there
is not the slightest intimation in the
New Testament that it had any such
design. The object for which it was
placed there can be only a matter of
conjecture, as it is not explained in
the Bible, and it is more difficult tc
ascertain the use and design of the
shew-bread than of almost any other
emblem of the Jewish economy. Cal
met. Perhaps the true idea, after all
that has been written and conjectured
is, that the table and the bread were
for the sake of carrying out the idea
that the tabernacle was the dwelling
place of God, and that there was;




HEBREWS.


[A. D. 64


3 And after the second veil,a
the tabernacle, which is called
the Holiest of all;
a Ex. 26. 31, 33.


4 Whicl aad the golden censer, b and the arkc of the covenant overlaid round about with
b Le. 16. 12.  c Ex. 25. 10, &c.


propriety that it should be fitted up
with the usual appurtenances of a
dwelling. Hence there was a candlestick and a table, because these were
the common and ordinary furniture
of a room; and the idea was to be
kept up constantly that that was the
dwelling-place of the Most High by
lighting and trimming the lamps every
day, and by renewing the bread on
the table periodically.  The most
simple explanation of the phrase
bread of faces,' or ' bread of presence'
is, that it was so called because it was
set before the face, or in the presence
of God in the tabernacle. The various
forms which it has been supposed
would represent the table ofshow-bread
may be seen in Calmet's Large Dictionary. The preceding cut is the
usual illustration of it. If the loaves
were piled above one another as they
are represented in the cut, they were
probably separated by thin plates of
gold or some other substance to keep
them from moulding. The Jews say
that they were separated by plates of
gold. T Which is called the sanctuary.
Marg. 'Or, holy.' That is, the holy
place. The name sanctuary was commonly given to the whole edifice, but
with strict propriety appertained only
to this first room.
3. And after the second veil. There
were two veils to the tabernacle. The
one, which is described in Ex. xxvi.
36, 37, was called 'the hanging for
the door of the tent,' and was made
of 'blue, and purple, and scarlet, and
fine-twined linen,' and was suspended
on five pillars of shittim-wood, overlaid with gold. This answered for a
door to the whole tabernacle. The
second or inner veil, here referred to,
divided the holy from the most holy
place. This is described in Ex. xxvi.
31-33. It was made of the same
materials as the other, though it would
seem in a more costly manner, and


with more embroidered work. On
this veil the figures of the cherubim
were curiously wrought. The design
of this veil was to separate the holy
from the most holy place; and in re.
gard to its symbolical meaning we
can be at no loss, for the apostle Paul
has himself explained it in this chapter. See Notes on vs. 8-14. I The
tabernacle. That is, the inner tabernacle; or that which more properly
was called the tabernacle. The name
was given to either of the two rooms
into which it was divided, or to the
whole structure. ~ Which is called
the Holiest of all. It was called ' the
Most Holy place;' ' the Holy of Holies;' or 'the Holiest of all.' It was
so called because the symbol of the
divine presence-the Shekinahl-dwet
there between the Cherubim.
4. Which had the golden censer
Tlhe censer was a fire-pan, made for
the purpose of carrying fire, in order
to burn incense on it in the place of
worship. The forms of the censer
were various, but the following cuts
will represent those which arc mos!
common. Some difficulty has been
felt respecting the statement of Paul
here that tile 'golden censer' was in
the most holy place, from the fact
that no such utensil is mentioned by
Moses as pertaining to the tabernacle,
nor in the description of Solomon's
temple, which was modelled after the
tabernacle, is there any account of it
given. But the following considera.
tions will probably remove the difli
culty. (1.) Paul was a Jew, and was
familiar with what pertained to the
temple, and gave such a description
of it as would be in accordance with
what actually existed in his time.
The fact that Moscs does not expressly mention it, does not prove that in
fact no such censer was laid up in
the most holy place. (2.) Aaron and
his successors were expressly com




A. D. 64.]


CHAPTER IX.


191


gold, wherein was the golden       rodb that budded, and the ta.
pot that had manna, and Aaron's blesc of the covenant;
a Ex. 16. 33.    b Nu. 17. 10.     c Ex. 34. 29; 40. 20; De. 10. 2, 5.
being preserved there it would be a...-;:-. ':; -        ways ready for his use. The state..-% ->~B-,-ment of Paul, therefore, has the high.
cst probability, and undoubtedly ac-,^,^ / ^cords with what actually occurred in
the tabernacle and the temple. The
object of the incense burned in worship was to produce an agreeable fra.
grance or smell. See Notes on Luke
i. 9. ~ And the ark of the covenant.
This ark or chest was made ofshittim__X    x~v~wood, was two cubits and a half long,
a cubit and a half broad, and the same
in height. Ex. xxv. 10. It was corn.
pletely covered with gold, and had a
lid, which was called the 'mercy-,^^ ^^^ ^seat,' on which rested the Shekinah,
/- ^^^^the symbol of the divine presence,
between the outstretched wings of the
cherubim. It was called 'the ark of
the covenant,' because within it were
the two tables of the covenant, or the
law of God written on tables of stone.,-m^l Bikl )      It was a simple chest, coffer, or box,
with little ornament, though rich in
liJ i  B e       >   ^~its materials. A golden crown or
moulding, ran around the top, and it
had rings and staves in its sides by
which it might be borne. Ex. xxv.
nanded to burn incense in a 'censer' 12-16. This ark was regarded as
in the most holy place before the the most sacred of all the appendages
mercy-seat. This was to be done on of the tabernacle. Containing the
the great day of atonement, and but law, and being the place where the
once in a year. Lev. xvi. 12, 13. (3.) symbol of the divine presence was
There is every probability that the manifested, it was regarded as pecu
censer that was used on such an oc- liarly holy, and in the various wars
casion was made of gold. All the and revolutions in the Hebrew com.
implements that were employed in monwealth, it was guarded with pcthe most holy place were made of culiar care. After the passage over
gold, or overlaid with gold, and it is the Jordan it remained for some time
in the highest degree improbable that at Gilgal (Josh. iv. 19), whence it was
the high priest would use any other removed to Shiloh. I. Sam. i. 3. From
on so solemn an occasion. Comp. I. hence the Israelites took it to their
Kings vii. 50. (4.) As the golden camp, appal ently to animate them in
censer was to be used only once in a battle, but it was taken by the Philyear, it would naturally be laid away istines. I. Sam. iv. The Philistines,
in some secure situation, and none however, oppressed by the hand of
would so obviously occur as the most God, resolved to return it, and sent it
holy place. There it would be per- to Kirjath-Jcarim. I. Sam. vii. 1. In
fectly safe. No one was permitted the reign of Saul it was at Nob. Da.
to enter there but the high priest, and vid conveyed it to the house of Obed




199


HELREWS.


[LA. D. 64.


Edon, and thence to his palace on that they were in the ark. Indeed,
Mount Zion. II. Sam. vi. At the that would be the most safe place to
dedication of the temple it was placed keep them, as the tabernacle was
in the Holy of Holies by Solomon, often taken down and removed from
where it remained for many years. place to place. It is clear from the
Subsequently, it is said, the wicked passage in I. Kings viii. 9, that they
kings of Judah, abandoning them- were not in the ark in the temple, but
selves to idolatry, established idols in there is no improbability in the sup.
the most holy place itself, and the position that before the temple was
priests removed the ark, and bore it built they might have been removed
from place to place to secure it from  from the ark and lost. When the ark
profanation. Calmet. When Josiah was carried from place to place, or
ascended the throne he commanded during its captivity by the Philistines,
the priests to restore the ark to its it is probable that they were lost, as
place in the sanctuary, and forbade we never hear of them  afterwards.
them to carry it about from one place I The golden pot. In Ex. xvi. 33, it
to another as they had before done. is simply 'a pot,' without specifying
II. Chron. xxxv. 3. The subsequent the material. In the Septuagint it is
history of the ark is unknown. It is rendered 'golden pot,' and as the
probable that it was either destroyed other utensils of the sanctuary were
when the city of Jerusalem was taken of gold, it may be fairly presumed
by Nebuchadnezzar, or that it was that this was also.    ~ That had
carried with other spoils to Babylon. mnanna. A small quantity of manna
There is no good reason to suppose which was to be preserved as a
that it was ever in the second temple, perpetual remembrancer of the food
and it is generally admitted by the which they had eaten in their long
Jews that the ark of the covenant journey in the wilderness, and of the
was one of the things that were want- goodness of God in miraculously suping there. Abarbanel says, that the plying their wants. As the manna,
Jews flatter themselves that it will be also, would not of itself keep, (Ex.
restored by the Messiah. ~ Wherein. xvi. 20), the fact that this was to be
That is, in the ark-for so the con- laid up to be preserved from age to
struction naturally requires. In I. age, was a perpetual miracle in proof
Kings viii. 9, however, it is said that of the presence and faithfulness of
there was nothing in the ark, "save God. On the subject of the manna,
the two tables of stone which Moses see Bush's Notes on Exodus xvi. 15.
put there at Horeb," and it has been 1 And Aaron's rod that budded. That
supposed by some that the pot of budded and blossomed as a proof that
manna and the rod of Aaron were not God had chosen him to minister to
in the ark, but that they were in cap- him. The princes of the tribes were
sules, or ledges made on its sides for disposed to rebel, and to call in ques.
their safe keeping, and that this tion the authority of Aaron. To settle
should be rendered ' by the ark.' But the matter, each one was required to
the apostle uses the same language take a rod or staff of office, and to
respecting the pot of manna and the bring it to Moses with the name of
rod of Aaron which he does about the the tribe to which it appertained
two tables of stone, and as they were written on it. These were laid up by
certainly in the ark, the fair con- Moses in the tabernacle, and it was
eruction here is that the pot of manna found on the next day that the rod
i.nd the rod of Aaron were in it also. marked with the name of Levi had
The account in Ex. xvi. 32-34; budded, and blossomed, and produced
Num. xvii. 1 0, is, that they were laid almonds. In perpetual remembrance
up in the most holy place, ' before the of this miracle, the rod was preserved
testimony,' and there is no improba- in the ark. Num. xvii. Its subse.
Wility whatever in the supposition quent history is unknown~ It war




A. D 64.]


CHAPTER IX.


193


5 And over it the cherubim a
Jf glory shadowing the mercya Ex. 25. 18, 22.


seat; of which we cannot now
speak particularly.


sot in the ark when the temple was
built, nor is there any reason to suppose that it was preserved to that
time. ~ And the tables of the covenant.
The two tables of stone on which the
ten commandments were written.
They were expressly called 'the
words of the covenant' in Ex. xxxiv.
28. On the word covenant, sec Notes
on vs. 16 and 17 of this chapter. These
two tables were in the ark at the time
the temple was dedicated. I. Kings
viii. 9. Their subsequent history is
unknown. It is probable that they
shared the fate of the ark, and were
either carried to Babylon, or were
destroyed when the city was taken
by Nebuchadnezzar.
5. And over it. That is, over the
ark. ~I The cherubim of glory. A
Hebrew mode of expression, meaning
the glorious cherubim.  The word
cherubim is the Hebrew form of the
plural, of which cherub is the singular. The word glory used here in
connexion with 'cherubim,' refers to
the splendour, or magnificence of the
image, as being carved with great
skill, and covered with gold. There
were two cherubim on the ark, placed
on the lid in such a manner that their
faces looked inward towards each
other, and downward toward the
mercy-seat. They stretched out their
wings 'on high,' and covered the
mercy-seat, or the lid of the ark.
Ex. xxv. 18-20. Comp. I. Kings
viii. 6, 7; I. Chron. xxviii. 18. In the
temple, the cherubim were made of
the olive tree, and were ten cubits
high. They were overlaid with gold,
and were so placed that the wing of
one touched the wall on one side of
the Holy of Holies, and that of the
other the other side, and their wings
met together over the ark. I. Kings
vi. 23-28. It is not probable, however, that this was the form used in
the tabernacle, as wings thus expanded would have rendered it inconvce
17


nient to carry them from place to
place. Of the form and design of the
cherubim much has been written, and
much that is the mere creation of
fancy, and the fruit of wild conjecture. Their design is not explained
in the Bible, and silence in regard to
it would have been wisdom. If they
were intended to be symbolical, as is
certainly possible, (comp. Ezek. x. 20
-22), it is impossible now to deter.
mine the object of the symbol. Who
is authorized to explain it? Who
can give to his speculations anything
more than tle authority of pious conjecture? And of what advantage,
therefore, can speculation be, where
the volume of inspiration says no
thing? They who wish to examine
this subject more fully, with the various opinions that have been formed
on it, may consult the following
works, viz: Calmet's Dictionary,
Fragment No. 152, with the numerous illustrations; Bush's Notes on
Exodus xxv. 18; and the Quarterly
Christian Spectator, vol. viii. pp. 368
-388. Drawings resembling the che.
rubim were not uncommon on ancient. h....




194


HEBREWS.


[A. D. 64


6 Now when these things
were thus ordained, the priests"
a Nu. 28. 3.
sculptures. The preceding winged
figure taken from the sculpture at
Persepolis may perhaps have been a
rude image of the ancient cherub.


went always into the first ta.
bernacle, accomplishing the ser
vice of God.
The common representation of the
ark and cherubim is something like
the following, which may perhaps be as
correct as it is possible now to furnish.


j'   -f -
I7
~ ~ 


'I SSadowing. Stretchingout itswings sprinkled there. This was undoubt.
so as to cover the mercy-seat. ~ The edly designed to be a symbol of his
mercy-seat. The cover of the ark on dispensing mercy to men in virtue of
which rested the cloud or visible sym- the blood which the Saviour shed as.bol of the divine presence. It was the great sacrifice for guilt. See vs.
called 'mercyseat,' or propitiatory-  13, 14. V Of which we cannot now
lNaortplov —because it was this which speak particularly.  That is, it is
was sprinkled over with the blood of not my present design to speak paratonement or propitiation, and be- ticularly of these things. These mat.
cause it was from this place, on which ters were well understood by those to
the symbol of the deity rested, that whom he wrote, and his object did not
God manifested himself as propitious require him to go into a fuller expla
to sinners. The blood of the atone- nation.
nent was that through or by means    6. When these things were thus or.
of which he declared his mercy to the dained. Thus arranged or appointed
guilty. Here God was supposed to Having shown what the tabernacle
be seated, and from this place he was was, the apostle proceeds to show what
supposed to dispense mercy to man was done in it.  r The priests went
when the blood of the atonement was always into the first tabernacle. The




AxD. ) 4.4 1


CHAPTER IX.


195


7 But into the second went
the high priest alone f once every year, not without blood,
which he offered for b himself,
and for the errors of the people:
a Ex. 30. 10; Le. 16. 2, &c.  b c. 5. 3.


8 The Holy Ghost this signifying, That the waye into
the holiest of all was not yet
made manifest, while as the
first tabernacle was yet stand.
ing:
c Jno. 14. 6; c. 10.19,20.


outer tabernacle called the holy place.
They were not permitted to enter the
Holy of Holies, that being entered
only once in a year by the High
Priest. The holy place was entered
every day to make the morning and
evening oblation. ~ Accomplishing
the service of God. Performing the
acts of worship which God had appointed-burning incense, &c. Luke
i. 9.
7. BIut into the second. The second
apartment or room, called the most
holy place. Ver. 3. ~ Went the high
priest alone once every year. On the
great day of atonement. Ex. xxx. 10.
On that day lie probably entered the
Holy of Holies three or four times,
first to burn incense, Lev. xvi. 12;
then to sprinkle the blood of the bullock on the mercy-scat, Lev. xvi. 14;
then lie was to kill the goat of the
sin-offering, and bring that blood within the veil and sprinkle it also on the
mercy-seat, and then, perhaps, he entered again to bring out the golden
censer. The Jewish tradition is, that
he entered the Holy of Holies four
times on that day. After all, however, the number of times is not certain, nor is it material, the only important point being that he entered it
only on one day of the year, while
the holy place was entered every day.
v Not wtithout blood. That is, he bare
with him blood to sprinkle on the
mercy-seat. This was the blood of
the bullock and of the goat-borne in
at two different times. I~ Which he
offered for himself. The blood of the
bullock was offered for himself and
for his house or family-thus keeping
impressively before his own mind and
the mind of the people the fact that
the priests even of the highest order
were sinners, and needed expiation


like others. Lev. xvi. 12. I And for
the errors of the people. The blood
of the goat was offered for them. Lev.
xvi. 15. The word rendered errorsayvor7a-denotes properly ignorance,
involuntary error; and then error or
fault in general-the same as the He.
brew  hf-tro-from n.lg-toerr. The
object was to make expiation for all.
the errors and sins of the people, and
this occurred once in the year. The
repetition of these sacrifices was a
constant remembrancer of sin, and
the design was that neither the priests
nor the people should lose sight of the
fact that they were violators of the
law of God.
8. The Holy Ghost. Who appointed all this. The whole arrangement
in the service of the tabernacle is
represented as having been under the
direction of the Holy Ghost, or this
was one of his methods of teaching
the great truths of religion, and of
keeping them before the minds of
men. Sometimes that Spirit taught
by direct revelation; sometimes by
the written word; and sometimes by
symbols. The tabernacle, with its
different apartments, utensils, and services, was a permanent means of keep.
ing important truths before the minds
of the ancient people of God. ~ This
signifying. That is, showing this
truth, or making use of this arrangement to impress this truth on the
minds of men that the way into the
holiest of all was not yet made mani.
fest. ~ That the way into the holiest
of all. Into heaven - of which the
Most Holy place in the tabernacle
was undoubtedly designed to be an
emblem. It was the place where the
visible symbol of God-thle Shekinah
-dwelt; where the blood of propitiat




196


HEBREWS.


[A. D. 64


9 Which was a figure for the
time then present, in which
were offered both gifts and saa Ps. 40.6, 7; Ga. 3. 21; c. 10 1, 11.
tron was sprinkled, and was, therefore, an appropriate emblem of that
holy heaven where God dwells, and
whence pardon is obtained by the
blood of the atonement. ~ Was not
get made manifest. The way to heaven was not opened or fully understood. It was not known how men
could appear before God, or how they
zould come with the hope of pardon.
That way has now been opened by
the ascension of the Redeemer to heaven, and by the assurance that all
who will may come in his name.
~ While as the first tabernacle was
vret standing. As long as it stood,
and the appointed services were held
in it. The idea is, that until it was
superseded by a more perfect system,
it was a proof that the way to heaven
was not yet fully and freely opened,
and that the Holy Ghost designed that
it should be such a proof. The apostle does not specify in what the proof
consisted, but it may have been in
something like the following. (1.) It
was a mere symbol, and not the reality-showing that the true way was
not yet fully understood. (2.) It was
entered but once a year -showing
that there was not access at all times.
(3.) It was entered only by the High
Priest-showing that there was not
free and full access to all the people.
(4.) It was accessible only by Jewsshowing that the way in which all
men might be saved was not then fully
revealed. The sense is, that it was
a system of types and shadows, in
which there were many burdensome
rites and many things to prevent men
from coming before the symbol of the
divinity, and was, therefore, an imperfect system. All these obstructions are now removed; the Saviour
-the great High Priest of his people
— has entered heaven and 'opened it
to all true believers,' and all of every
nation may now have free access to


crifices, that could not * make
him that did the service perfect,
as pertaining to the conscience; s
b Ps. 151. 16-19.
God. See ver. 12. Comp. ch. x. 19
-22.
9. Which was a figure for the time
then present. That is, as long as the
tabernacle stood. The word rendered
figure-rapapooXi-is not the same as
type —rVrog-(Rom. v. 14; Acts vii.
43, 44; John xx. 25; I. Cor. x. 6. 11;
Phil. iii. 17, et al.)-but is the word
commonly rendered parable. Matt.
xiii. 3. 10. 13. 18. 24, 31.33-36. 53;
xv. 15, et saBpe, and means properly a
placing side by side; then a comparison, or similitude. Here it is used
in the sense of image, or symbol -
something to represent other things.
The idea is, that the arrangements
and services of the tabernacle were a
representation of important realities,
and of things which were more fully
to be revealed at a future period.
There can be no doubt that Paul meant
to say that this service in general was
symbolical or typical, though this
will not authorize us to attempt to
spiritualize every minute arrangement of it. Some of the things in
which it was typical are specified by
the apostle himself, and wisdom and
safety in explaining the arrangements
of the tabernacle and its services consist in adhering very closely to the
explanations furnished by the inspired
writers. An interpreter is on an open
sea, to be driven he knows not whither, when he takes leave of these
safe pilots. ~ Both gifts. Thank-offerings. I And sacrifices. Bloody of.
ferings. The idea is, that all kinds
of offerings to God were made there.
T That could not make him that did
the service perfect. That could not
take away sin, and remove the stains
of guilt on the soul. Note ch. vii. 11;
comp. ch. viii. 7; vii. 27; x. 1. 11.
I As pertaining to the conscience.
They related mainly to outward and
ceremonial rites, and even when offer.
ings were made for sin the conscience




A. D. 64.]


CHAPTER IX.


197


10 VWhich stood only in meatsa
and drinks, and divers washings, b and carnal ordinances, c
a Le. 11. 2, &c.  b Nu. 19. 7, &c.
was not relieved. They could not
expiate guilt; they could not make
the soul pure; they could not of themselves impart peace to the soul by rcconciling it to God. They could not
fully accomplish what the conscience
needed to have done in order to give
it peace. Nothing will do this but
the blood of the Redeemer.
10. Which stood only in meats and
drinks. The idea is, that the ordinances of the Jews, in connexion with
tile services of religion, consisted
much of laws pertaining to what was
lawful to cat and drink, &c. A considerable part of those laws related
to the distinction between clean and
unclean beasts, and to such arrangcments as were designed to keep them
externally distinct from other nations.
It is possible also that there may be
a refrcence here to meat and drink
offerings. On the grammatical difficulties of this verse, see Stuart on the
Hebrews, in loc. S And divers washings. The various ablutions which
were required in the service of the tabernacle and tle temple-washing of
the hands, of the victim that was to
be offered, &c. It was for this purpose that the laver was erected in
front of the tabernacle (Ex. xxx. 18;
xxxi. 9; xxxv. 16), and that the brazen sea and the lavers were constructed
in connexion with the temple of Solomon. II. Chron. iv. 3-5; I. Kings
vii.26. The Greek word here is baptisms. On its meaning, see Notes on
Matt. iii. 6; Mark vii. 4. T And carnal
ordinances. Marg. 'Or, riles, or ceremonies.' Gr. 'Ordinances of the flesh;'
that is, which pertained to the flesh,
or to external ceremonies. The object was rather to keep them externally pure than to cleanse the conscience and make them holy in heart.
~ Imposed on them. Laid on theme7;iLKtiSva. It does not mean that there
was any oppression or injustice in re17*


I  r   ie   rcrmne. cE.2  5


imposed on them uatit th    time
of reformation.
11 But Christ being come an
1 or, rites or ceremonies.  c Ep. 2. 15.
gard to these ordinances, but thai
they were appointed for a temporary
purpose. ~ Until the time of reforma
tion. The word here rendered reformation - li6pfwo- - means properly
emendation, improvement, reform. It
refers to putting a thing in a right
condition; making it better; or raising up and restoring that which is
fallen down. Passow. Here the reference is undoubtedly to the gospel
as being a better system-a putting
things where they ought to be. Comp.
Notes on Acts iii. 21. The idea here
is, that those ordinances were only
temporary in their nature, and were
designed to endure till a more perfect
system should be introduced. They
were of value to introduce that bette
system; they were not adapted to pu
rify the conscience and remove the
stains of guilt from the soul.
11. But Christ being come. Now
that the Messiah has come, a more
perfect system is introduced by which
the conscience may be made free from
guilt. ~ An high priest of good things
to come. See ch. x. 1. The apostle
having described the tabernacle, and
shown wherein it was defective in
regard to the real wants of sinners,
proceeds now to describe the Christian
system, and to show how that met
the real condition of man, and espe
cially how it was adapted to remove
sin from the soul. The phrase 'high
priest of good things to come,' seems
to refer to those 'good things' which
belonged to the dispensation that was
to come; that is, the dispensation
under the Messiah. The Jews anticipated great blessings in that time.
They looked forward to better things
than they enjoyed under the old dis.
pensation. They expected more sig.
nal proofs of the divine favour; a
clearer knowledge of the way of par.
don; and more eminent spiritual en.
joyments. Of these, the apostle save




HEBREW S.


[A. D. 64.


high ' priest of good b things
to come, by a greater" and more
perfect tabernacle, not made
a c. 3.1.          b c. 10. 1.
that Christ, who had come, was now
the high priest. It was he by whom
they were procured; and the time
had actually arrived when they might
enjoy the long-anticipated good things
under the Messiah. ~ By a greater
and more perfect tabernacle. The
meaning is, that Christ officiated as
high priest in a much more magnificent and perfect temple than either
the tabernacle or the temple under
the old dispensation. He performed
the great functions of his priestly office-the sprinkling of the blood of
the atonement-in heaven itself, of
which the most holy place in the ta.
bernacle was but the emblem. The
Jewish high priest entered the sanctuary made with hands to minister
before God; Christ entered into heaven itself. The word ' by' here —dameans probably through, and the idea
is, that Christ passed through a more
perfect tabernacle on his way to the
mercy-seat in heaven than the Jewish high priest did when he passed
through the outer tabernacle (ver. 2),
and through the veil into the most
holy place. Probably the idea in the
mind of the writer was that of the
Saviour passing through the visible
heavens above us, to which the veil,
dividing the holy from the most holy
place in the temple, bore some resemblance. Many, however, have understood the word 'tabernacle' here as
denoting the body of Christ (see Grotius and Bloomfield in loc.); and according to this the idea is, that Christ
by means of his own body and blood
offered as a sacrifice, entered into the
most holy place in heaven. But it
seems to me that the whole scope of
the passage requires us to understand
it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of
the Hebrews was but the emblem.
Christ did not belong to the tribe of
Levi; he was not an high priest of


with hands, that is to say, not
of this building,
12 Neither by the blood of
c c. 8. 2,


the order of Aaron; he did not enter
the holy place on earth, but he entered
the heavens, and perfects the work
of his ministry there. ~ Not made
with hands. A phrase that properly
describes heaven as being fitted up by
God himself. Sec Notes on II. Cor.
v. 1. ~ Not of this building. Gr. 'of
this creation-K-lcraws. The meaning
is, that the place where he officiates
is not fitted up by human power and
art, but is the work of God. The object is to bSow that his ministry is
altogether more perfect than that
which could be rendered by a Jewish
priest, and performed in a temple
which could not have been reared by
human skill and power.
12. Neither by the blood of goats
and calves.  The Jewish sacrifice
consisted of the shedding of the blood
of animals. On the great day of tile
atonement the high priest took with
him into the most holy place (1) the
blood of a young bullock (Lev. xvi. 3.
11), which is here called the blood of
a 'calf,' which he offered for his own
sin; and (2) the blood of a goat, as
a sin-offering for others. Lev. xvi. 9.
15. It was by, or by means of-&a —
blood thus sprinkled on the mercy.
scat, that the high priest sought the
forgiveness of his own sins and the
sins of the people. ~r But by his own
blood. That is, by his own blood shed
for the remission of sins. The meaning is, that it was in virtue of his own
blood, or by means of that, that he
sought the pardon of his people. That
blood was not shed for himself-for
he had no sin - and consequently
there was a material difference between his offering and that of the
Jewish high priest. The difference
related to such points as these. (1.)
The offering which Christ made was
wholly for others; that of the Jewish
priest for himself as well as for them
(2.) The blood offered by the Jewish
priest was that of animals; that offer




A. D. 64.]


CHAPTER IX.


goats a and calves, but by his
own b blood, he entered in once
into the holy place, c having obtained eternal redemption for
1lS.
a c. 10.4.
b Ac. 20.28; 1 Pe. 1. 18, 19: Re. 1. 5.
ed by the Saviour was his own. (3.)
That offered by ths Jewish priest
was only an emblem or type-for it
could not take away sin; that offered
by Christ had a real efficacy, and removes transgrcssion from the soul.
v He entered into the holy place. IIcaven. The meaning is, that as the
Jewish high priest bore the blood of
the animal into the Holy of Holics,
and sprinkled it there as the means.of expiation, so the offering which
Christ has to make in heaven, or the
consideration on which he pleads for
tile pardon of his people, is the blood.which he shed on Calvary. Having
made the atonement, he now pleads
the merit of it as a reason why sinners should be saved. It is not, of
course, meant that he literally bore
his own blood into heaven —as the
high priest did the blood of the bullock and the goat into the sanctuary;
or that lie literally sprinkled it on the
mercy-seat there, but that that blood,
naving been shed for sin, is now the
ground of his pleading and intercession for the pardon of sin —as the
sprinkled blood of the Jewish sacrifice
was the ground of the pleading of the
Jewish high priest for the pardon of
himself and the people. ~ Having
obtained eternal redemption for us.
That is, by the shedding of his blood.
On the meaning of the word redemption, see Notes on Gal. iii. 13. The
redemption which the Lord Jesus
effected for his people is eternal. It
will continue for ever. It is not a
temporary deliverance leaving the redeemed in danger of falling into sin
and ruin, but it makes salvation
secure, and in its effects extends
through eternity. Who can estimate
the extent of that love which purchased for us such a redemption?


13 For if the blood of bulls
and of goats, and the ashes d of
an heifer sprinkling the unclean, sanctifieth to the purify.
ing of the flesh;


c c. 10. 19.


d Nt. 19. 2-17.


Who can be sufficiently grateful that
he is thus redeemed? The doctrine
in this verse is, that the blood of
Christ is the means of redemption,
or atones for sin. In the following
verses the apostle shows that it not
only makes atonement for in, but
that it is the means of sanctifying or
purifying the soul.
13. For if the blood of bulls and of
goats. Referring still to the great
day of atonement, when the offering
made was the sacrifice of a bullock
and a goat. T[ And the ashes of an
heifer. For an account of this, see
Numbers xix. 2-10. In ver. 9, it is
said that the ashes of the heifer, after
it was burnt, should be kept 'for a
water of separation; it is a purification for sin.' That is, the ashes were
to be carefully preserved, and being
mixed with water were sprinkled on
those who were from any cause ceremonially impure. The reason for
this appears to have been that the
heifer was considered as a sacrifice
whose blood has been offered, and the
application of the ashes to which she
had been burnt was regarded as an
evidence of participation in that sacrifice. It was needful, where the
laws were so numerous respecting
external pollutions, or where the mem
hers of the Jewish community were
regarded as so frequently 'unclean'
by contact with dead bodies, and in
various other ways, that there should
be some method in which they could
be declared to be'cleansed from their
' uncleanness.' The nature of t!hese
institutions also required that this
should be in connexion with sacrifice,
and in order to this, it was arranged
that there should be this permanent
sacrifice-the ashes of the heifer that
had been sacrificed —of which they




200


HEBREWS


[A. D. 64


14 How much more shall the blood of Christ, who a through
a 1 Pc. 3. 18.
could avail themselves at any time, MSS. instead of eternal here, read
without the expense and delay of holy, making it refer directly to the
making a bloody offering specifically Holy Spirit. See Wetstein. These va.
for the occasion. It was, therefore, rious readings, however, arc not rca provision of convenience, and at garded as of sufficient authority to
the same time was designed to keep lead to a change in the text, and are
up the idea, that all purification was of importance only as showing that
somehow connected with the shed- it was an early opinion that the Holy
ding of blood. ~ Sprinkling the un- Spirit is here referred to. The princlean.  Mingled  with water, and cipal opinions which have been entersprinkled on the unclean. The word tained of the meaning of this phrase,
unclean here refers to such as had are the following. (1.) That which
been defiled by contact with dead regards it as referring to the Holy
bodies, or when one had died in the Spirit, the third person of the Trinity.
family, &c. See Num. xix. 11-22. This was the opinion of Owen, Dod~ Sanctifieth to the purifying of the dridge, and archbishop Tillotson. (2.)
flesh. Makes holy so far as the flesh That which refers it to the divine naor body is concerned. The unclean- ture of Christ. Among those who
ness here referred to related to the have maintained this opinion, arc
body only, and of course the means Beza, Ernesti, Wolf, Vitringa, Storr,
of cleansing extended only to that. and the late Dr. J. P. Wilson. MSS.
It was not designed to give peace to Notes. (3.) Others, as Grotius, Rothe conscience, or to expiate moral senmiillcr, V '"pe, understand it as
offences. The offering thus made re- meaning enda.ss or immortal life, in
moved the obstructions to the worship contradistinction from the Jewish sa.
of God so far as to allow him who had crifices which were of a perishable
been defiled to approach him in a re- nature, and which needed so often to
gular manner. Thus much the apos- be repeated. (4.) Others regard it as
tle allows was accomplished by the referring to the glorified person of the
Jewish rites. They had an efficacy Saviour, meaning that in his exalted,
~an removing ceremonial uncleanness, or spiritual station in heaven, he prcand in rendering it proper that lie sents the efficacy of his blood. (5.)
who had been polluted should be per- Others suppose that it means divine
mitted again to approach and worship influence, and that the idea is, that
God. The apostle goes on to argue Christ was actuated and filled with a
that if they had such an efficacy, it divine influence when he offered up
was fair to presume that the blood of himself as a, sacrifice; an influence
Christ would have far greater effi- which was not of a temporal and
cacy, and would reach to the con- fleeting nature, but which was cterscience itself, and make that pure.  nal in its efficacy. This is the inter.
14. How much more shall the blood pretation preferred by Prof. Stuart.
of Christ. As being infinitely more For an examination of these various
precious than the blood of an animal opinions, see his ' Excursus, xviii.' on
could possibly be. If the blood of an this epistle. It is difficult, if not imanimal had any efficacy at all, even possible, to decide what is the true
in removing ceremonial pollutions, mecaning of the passage amidst this
how much more is it reasonable to diversity of opinion; [ut there are
suppose may be effected by the blood some reasons which seem to me to
of the Son of God! ~ Who through make it probable that the Holy Spirit
the eternal Spirit. This expression is is intended, and that the idea: is, that
very difficult, and has given rise to a Christ made his great sacrifice undft
great varietyofinterpretation.-Some the extraordinary injluences of thal




k, D. 64.]


CHAPTER IX.


the eternal Spirit offered himself without ' spot to God:
purge a your conscience from


dead works to serve c the living
God?
1 or, fault.  a c. 10. 22.  b I Pe. 4. 2.


Eternal Spirit. The reasons which
lead me to this opinion, are the following. (1.) It is that which would
occur to the great mass of the readers
of the New Testament. It is presumed that the great body of sober,
plain, and intelligent readers of the
Bible, on perusing the passage, suppose that it refers to the Holy Ghost,
the third person of the Trinity. There
arc few better and safer rules for the
inrterpretation of a volume designed
like the Bible for the mass of mankind, than to abide by the sense in
wllich they understand it. (2.) This
interpretation is one which is most
naturally conveyed by the language of
the original. The phrase the spiritrTr ri&va-has so far a technical and
established meaning in the New
Testament as to denote the Holy
Ghost, unless there is something in
the connexion which renders such an
application improper. In this case
there is nothing certainly which necessarily forbids such an application.
The high names and classical authority of those who have held this opinion,
are a sufficient guarantee of this.
(3.) This interpretation accords with
the fact that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy
Spirit. Comp. Notes on John iii. 34.
Though he was divine, yet he was
also a man, and as such was under
influences similar to those of other
pious men. The Holy Spirit is the
source and sustainer of all piety in
the soul, and it is not improper to suppose that the man Christ Jesus was
in a remarkable manner influenced
by the Holy Ghost in his readiness to
obey God and to suffer according to
his will. (4.) If there was ever any
occasion on which we may suppose
lie was influenced by the Holy Ghost,
that of his sufferings and death here
referred to may be supposed eminentlv to have been such an one. It was


expressive of the highest state of piety
-of the purest love to God and man
-which has ever existed in the hu.
man bosom; it was the most trying
time of his own life; it was the period when there would be the most
strong temptation to abandon his
work; and as the redemption of the
whole world was dependent on that
act, it is reasonable to suppose that
the richest heavenly grace would be
there imparted to him, and.hat he
would then be eminently under the
influence of that Spirit which was
granted not 'by measure unto him.'
Notes John iii. 34. (5.) This repre.
sentation is not inconsistent with the
belief that the sufferings and death
of the Redeemer were voluntary, and
had all the merit which belongs to a
voluntary transaction. Piety in the
heart of a Christian now is not less
voluntary because it is produced and
cherished by the Holy Ghost, nor is
there less excellence in it because the
Holy Ghost imparts strong faith in
the time of temptation and trial. It
seems to me, therefore, that the mean.
ing of this expression is, that the
Lord Jesus was led by the strong in
fluences of the Spirit of God to devote himself as a sacrifice for sin. It
was not by any temporary influence
not by mere excitement; it was by
the influence of the Eternal Spirit of
God, and the sacrifice thus offered
could, therefore, accomplish effects
which would be eternal in their char
acter. It was not like the offering
made by the Jewish high priest which
was necessarily renewed every year,
but it was under the influence of one,
who was eternal, and the effects of
whose influence might be everlasting
It may be added, that if this is a cor
rect exposition, it follows that the
Holy Ghost is eternal, and must, there
fore, be divine. ~ Offered himself,
That is, as a sacrifice. He did not
offer a bullock or a goat, but he offer




HEBREWS.


[A. D    64


ed himself. The sacrifice of one's
self is the highest offering which he
can make; in this case it was the highest which the universe had to make.
~ Without spot. Marg. 'Or fault.'
The animal that was offered in the
Jewish sacrifices was to be without
blemish. See Lev. i. 10; xxii. 19 -22. It was not to be lame, or blind,
or diseased The word which is here
used and rendered ' without spot'upwos —refers to this fact-that there
was no defect or blemish. The idea
is, that the Lord Jesus, the great sacrifice, was perfect. See ch. vii. 26.
~ Purge your conscience. That is,
cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rcndered the conscience defiled or sinful.
The offerings of the Jews related in
the main to external purification, and
were not adapted to give peace to a
troubled conscience. They could render the worshipper externally pure so
that he might draw near to God and
not be excluded by any ceremonial
pollution or defilement; bet the mind,
the heart, the conscience, they could
not make pure. They could not remove that which troubles a man when
he recollects that he has violated a
holy law and has offended God, and
when he looks forward to an awful
judgment-bar. The word conscience
here is not to be understood as a distinct and independent faculty of the
soul, but as the soul or mind itself reflecting and pronouncing on its own
acts. The whole expression refers to
a mind alarmed by the recollection
of guilt-for it is guilt only that disturbs a man's conscience. Guilt originates in the soul remorse and despair; guilt makes a man troubled
when he thinks of death and tile
judgment; it is guilt only which
alarms a man when he thinks of a
holy God; and it is nothing but guilt
that makes the entrance into another
world terrible and awful. If a man
had no guilt he would never dread his
Maker, nor would the presence of his
God be ever painful to him (comp.
tem. iii. 6-10); if a man had no


guilt he would not fear to die-for
what have the innocent to fear any.
where? The universe is under the
government of a God of goodness and
truth, and, under such a government,
how can those who have done no
wrong have anything to dread? The
fear of death, the apprehension of
the judgment to come, and the dread
of God, are strong and irrefragable
proofs that every man is a sinner.
The only thing, thereforc, which ever
disturbs the conscience, and makes
death dreadful, and God an object of
aversion, and eternity awful, is GUILT
If that is removed, man is calm and
peaceful; if not, he is the victim of
wretchedness and despair. ~ From
dead works. From works that are
deadly in their nature, or that lead ta
death. Or it may mean from works
that have no spirituality and no life.
By 'works' here the apostle does not
refer to their outward religious acts
particularly, but to the conduct of the
life, to what men do; and the idea is,
that their acts are not spiritual and
saving but such as lead to death. See
Note ch. vi. i. T To serve the living
God. Not in outward form, but in
sincerity and in truth; to be his true
friends and worshippers. The phrase
' the living God' is commonly used in
the Scriptures to describe the true
God as distinguished from idols which
are represented as dead, or without life.
Ps. cxv. 4-7. The idea in this verse
is, that it is only the sacrifice made
by Christ which can remove the stain
of guilt from the soul. It could not
be done by the blood of bulls and of
goats-for that did not furnish relief
to a guilty conscience, but it could be
done by the blood of Christ. The
sacrifice which he made for sin was
so pure and of such value, that God
can consistently pardon the offender
and restore him to his fivour. That
blood too can give peace-for Christ
poured it out in behalf of the guilty.
It is not that he took part with the
sinner against God; it is not that he
endeavours to convince him who has
a troubled conscience that he is needlessly alarmed, or that sin is not as




A..D 64.]


CHAPTER IX.


203


15 And for this cause he is
the Mediator of the New Testament, that by means of death,
for the redemption of the transgressions that were under the
bad as it is represented to be, or that
it does not expose the soul to danger.
Christ never took the part of the sinner against God; he never taught
that sin was a small matter, or that
it did not expose to danger. He admitted all that is said of its evil. But
lie provides for giving peace to the
guilty conscience by shedding his
blood that it may be forgiven, and by
revealing a God of mercy who is willing to receive the offender into favour,
and to treat him as though he had
never sinned. Thus the troubled conscience may find peace; and thus,
though guilty, man may be delivered
from the dread of the wrath to come.
15. Andfor this cause. With this
view; that is, to make an effectual
atonement for sin, and to provide a
way by which the troubled conscience
may have peace. ~ Ile is the Mediator. See Notes on Gal. iii. 19, 20.
He is the Mediator between God and
mnan in respect to that new covenant
which lie has made, or that new dispensation by wliclh nen are to be
saved. He stands between God and
man-the parties at variance-and
undertakes the work of mediation and
reconciliation. ~ Of the New Testament. Not testament-for a testament,
or will, needs no mediator; but of the
s new covenant, or the new arrangement or disposition of things under
which he proposes to pardon and save
the guilty. See Notes on vs. 16, 17.
r That by means of death. His own
death as a sacrifice for sin. The old
covenant or arrangement also contemplated death-but it was the death
of an animal. The purposes of this
were to be effected by the death of
the Mediator himself; or this covenant was to be ratified in his blood.
I For the redemption of the transgres.
sions illat were under the Jirst testament. The covenant or arrangement


first testament, they which are
called might receive the pro.
mise of eternal inheritance:
16 For where a testament


under Moses. The general idea here
is, that these were offences for which
no expiation could be made by the
sacrifices under that dispensation, or
from which the blood then shed could
not redeem. This general idea mav
include two particulars. (1.) Tha.
they who had committed transgres
sions under that covenant, and who
could not be fully pardoned by the
imperfect sacrifices then made, would
receive a full forgiveness of all their
sins in the great day of account
through the blood of Christ. Though
the blood of bulls and goats could not
expiate, yet they offered that blood in
faith; they relied on the promised
mercy of God; they looked forward
to a perfect sacrifice-and now the
blood of the great atonement offered
as a full expiation for all their sins,
would be the ground of their acquittal
in the last day. (2.) That the blood
of Christ would now avail for the remission of all those sins which could
not be expiated by the sacrifices offered under the law. It not only
contemplated the remission of all the
offences committed by the truly pious
under that law, but would now avail
to put away sin entirely. No sacrifice which men could offer would
avail, but the blood of Christ would
remove all that guilt. ~I That they
which are called. Alike under the
old covenant and the new. ~ Might
receive the promise of eternal inherit
ance. That is, the fulfilment of the
promise; or that they might be made
partakers of eternal blessings. That
blood is effectual alike to save those
under the ancient covenant and the
new-so that they will be saved in
the same manner, and unite in the
same song of redeeming love.
16. For where a testament is. This
is the same word-6-iaiKr-which in
ch. viii. 6 is rendered covenant. For




204


HEBREW S.


[A. D. 6.


is, there must also of ncces- sity ' be the death of the tes.
t or, be brought in.        tator.


the general signification of the word,
see Note on that verse. There is so
much depending, however, on the
meaning of the word, not only in the
interpretation of this passage, but also
of other parts of the Bible, that it may
be proper to explain it here more at
length. The word-i&ariKr-occurs
in the New Testament thirty-three
times. It is translated covenant in
the common version, in Luke i. 72;
Acts iii. 25; vii. 8; Rom. ix. 4; xi.
27; Gal. iii. 15. 17; iv. 24; Eph. ii.
12; Heb. viii. 6. 8, 8, twice, 10; ix. 4,
twice; x. 16; xii. 24; xiii. 20.  In
the remaining places it is rendered
testament. Matt. xxvi. 28; Mark xii.
24; Luke xxii. 20; I. Cor. xi. 25; II.
Cor. iii. 6. 14; Heb. vii. 22; xv. 15 -17. 20; Rev. xi. 19. In four of those
instances (Matt. xxvi. 28; Mark xiv.
24; Luke xxii. 20, and I. Cor. xi. 25),
it is used with reference to the institution or celebration of the Lord's
Supper. In the Septuagint it occurs
not far from three hundred times, in
considerably more than two hundred of
which, it is the translation of the Hebrew word l'13-Berith. In one instance (Zech. xi. 14) it is the translation of the word brotherhood; once
(Deut. ix. 5), of *1-1-word; once
(Jer. xxiv. 18), of'words of the covenant;' once (Lev. xxvi. 11), of tabernacle; once (Exod. xxxi. 7), of
testimony; it occurs once (Ezek. xxvi.
28), where the reading of the Greek
and Hebrew text is doubtful; and it
occurs three times (I. Sam. xi. 2; xx.
8; I. Kings viii. 9), where there is no
corresponding word in the Hebrew
text. From this use of the word by
the authors of the Septuagint, it is
evident that they regarded it as the
proper translation of the Hebrew11"13-Berith, and as conveying the
same sense which that word does. It
cannot be reasonably doubted that
the writers of the New Testament
-were led to the use of the word, in


part, at least, by the fact that they
found it occurring so frequently in
the version in common use, but it
cannot be doubted also that they re.
garded it as fairly conveying the sense
of the word n.'a-Berith. On no
principle can it be supposed that inspired and honest mcn would use a
word in referring to transactions in
the Old Testament which did not
fairly convey the idea which the
writers of the Old Testament meant
to express. The use being thus re
garded as settled, there are some facts
in reference to it which are of great
importance in interpreting the New
Testament, and in understanding the
nature of the 'covenant' which Gocd
makes with man. These facts are
the following. (1.) The word ltaeK?.
-diatheke-is not that which proper
ly denotes compact, agreement, or co
venant. That word is avvi-iKn-syn
theke-or in other forms avvactes and
avv9eaias; or if the word diatheke is
used in that signification it is only
remotely, and as a secondary mean
ing. See Passow; comp. the Septua.
gint in Isa. xxviii. 15; xxx. 1; Dan.
xi. 6, and Wisdom i. 16; I. Mac x.
26; II. Mac. xiii. 25; xiv. 26. It is
not the word which a Greek would
have employed to denote a compact or
covenant. He would have employed
it to denote a disposition, ordering, or
arrangement of things, whether of
religious rites, civil customs, or pro.
perty; or if used with reference to a
compact, it would have been with the
idea of an arrangement or ordering
of matters, not with the primary notion of an agreement with another.
(2.) The word properly expressive of
a covenant or compact —o'vvK ---is
never used in the New Testament.
In all the allusions to the transactions
between God and man, this word
never occurs. From some c.luse, the
writers and speakers in the New Testament seem to have suppomed tha.




A. D. 64.1


CHAPTER IX.


205


the word would leave an impression
which they did not wish to leave.
Though it might have been supposed
that in speaking of the various transactions between God and man they
would have selected this word, yet
with entire uniformity they have
avoided it. No one of them —though
the word iLa.iKrc-diatheke-has been
used by no less than six of them-has
been betrayed in a single instance
into the use of the word avvirK1r7-Syntheke, or has differed from the other
writers in the language employed.
This cannot be supposed to be the
result of concert or collusion, but it
must have been founded on some reason which operated equally on all
their minds. (3.) In like manner,
and with like remarkable uniformity,
X  the word cUvviK —syntheke-is never
used in the Septuagint with reference
to any arrangement or 'covenant' between God and man. Once indeed in
the Apocrypha, and but once, it is
used in that sense. In the three only
other instances in which it occurs in
the Septuagint, it is with reference to
compacts between man and man. Isa.
xxviii. 15; xxx. 1; Dan. xi. 6. This
remarkable fact that the authors of
that version never use the word to denote any transaction between God
and man, shows that there must have
been some reason for it which acted
on their minds with entire uniformity.
(4.) It is no less remarkable that neither in the Septuagint nor the New
Testament is the word Si&ahKc-diatheke-ever used in the sense of will
or testament, unless it be in the case
before us. This is conceded on all
hands, and is expressly admitted by
Prof Stuart (Com. on Heb. p. 439),
though he defends this use of the
word in this passage.-A very important inquiry presents itself here
which has never received a solution
generally regarded as satisfactory.
It is, why the word &a3,iKr7-diatheke
-was selected by the writers of the
New Testament to express the nature
of the transaction between God and
man in the plan of salvation. It
might be said indeed that they found
18


this word unifornmly ased;n tLe Sep.
tuagint, and that they employed it as
expressing the idea which they wished
to convey, with sufficient accuracy.
But this is only removing the diffi.
culty one step farther back. Why
did the Lxx. adopt this word? Why
did they not rather use the common
and appropriate Greek word to express the notion of a covenant?  A
suggestion on this subject has already
been made in the Notes on ch. viii. 6.
Comp. Bib. Repository, vol. xx. p. 55.
Another reason may, however, be
suggested for this remarkable fact
which is liable to no objection. It is,
that in the apprehension of the authors of the Septuagint, and of the
writers of the New Testament, the
word dlai4K —7-diatheke-in its origi
nal and proper signification fairly
conveyed the sense of the Hebrew
word nIeZ-Berith, and that the word
avv-34K7-syntheke-or compact, agree.
ment, would not express that; and
that they never meant to be understood
as conveying Vhe idea either that God
entered into a COMPACT or COVENANT
with man, or that he made a WILL.
They meant to represent him as mnak.
ing an arrangement, a disposition, an
ordering of things, by which his service might be kept up among his
people, and by which men might be
saved; but they were equally remote
from representing him as making a
compact, or a will. In support of this
there may be alleged (1) the remarkable uniformity in which the word
&a3,~l-k- diatheke-is used, showing
that there was some settled principle
from which they never departed; and
(2) used mainly the meaning of the
word itself.  Prof. Stuart has, undoubtedly, given the accurate original
sense of the word. "The real, genuine,
and original meaning of ta3iKVc [diatheke] is, arrangement, disposition, or
disposal of a thing." p. 440. The
word from which it is derived-6ari7ijLt-means to place apart or asunder; and then to set, arrange, dispose
in a certain order. Passow. From
this original signification is derived




HEBREWS.


[A. D. 64.


the use which the word has with singular uniformity in tL:e Scriptures.
It denotes the arrangement, disposition, or ordering of things which God
made in relation to mankind, by
which he designed to keep up his
worship on earth, and to save the soul.
It means neither covenant nor will;
neither compact nor legacy; neither
agreement nor testament. It is an
arrangement of an entirely different
order from either of them, and the
sacred writers with an uniformity
which could have been secured only
by the presiding influence of the One
Eternal Spirit, have avoided the suggestion that God made with man
either a compact or a will. We have
no word which precisely expresses
this idea, and hence our conceptions
are constantly floating between a
*impact and a will, and the views
\ 'ich we have are as unsettled as. cy are unscriptural. The simple
idea is, that God has made an arrangement by which his worship may
be celebrated and souls saved. Under
the Jewish economy this arrangement
assumed one form; under the Christian another. In neither was it a
compact or covenant between two
parties in such a sense that one party
would be at liberty to reject the terms
proposed; in neither was it a testament or will, as if God had left a legacy to man, but in both there were
some things in regard to the arrangement such as are found in a covenant
or compact. One of those thingsequally appropriate to a compact between man and man and to this arIangement, the apostle refers to here
— that it implied in all cases the death
of the victim. If these remarks are
well-founded, they should be allowed
materially to shape our views in the
interpretation of the Bible. Whole
treatises of divinity have been written
on a mistaken view of the meaning
of this word-understood as meaning
covenant. Volumes of angry controversy have been published on the nature of the " covenant" with Adam,
and on its influence on his posterity.
The only literal "covenant" which


can be supposed in the plan of re.
dcmption is that between the Father
and the Son-though even the exist.
ence of such a covenant is rather the
result of devout and learned imagining than of any distinct statement in
the volume of inspiration. The sinmple statement there is, that God has
made an arrangement for salvation,
the execution of which he has entrusted to his Son, and has proposed it to
man to be accepted as the only arrangement by which man can be saved, and
which he is not at liberty to disregard.
-There has been much difference of
opinion in reference to the meaning
of the passage here, and to the design
of the illustration introduced. If the
word used-   LaesiKl7- means testament, in the sense of a will, then the
sense of that passage is that 'a will
is of force only when he who made it
dies, for it relates to a disposition of
his property after his death.' The
force of the remark of the apostle
then would be, that the fact that the
Lord Jesus made or expressed his
will to mankind, implied that he
would die to confirm it; or that since
in the ordinary mode of making a
will, it was of force only when he
who made it was dead, therefore it
was necessary that the Redeemer
should die, in order to confirm and
ratify that which lie inlade. But the
objections to this, which appears to
have been the view of our translators,
seem to me to be insuperable. They
are these. (1.) The word S(ia.eKsdiatheke-is not used in this sense in
the New Testament elsewhere. See
the remarks above.  (2.) The Lord
Jesus made no such will. I-e had no
property, and the commandments and
instructions which he gave to his disciples were not of the nature of a will
or testament. (3.) Such an illustration
would not be pertinent to the design
of the apostle, or in keeping with his
argument. lHe is comparing the
Jewish and Christian dispensations,
and the point of comparison in this
chapter relates to the question about
the efficacy of sacrifice in the two ar
rangemcnts. He showed that thsl ar




A. D, 64.]


CHAPTER IX.


207


rangnment for blod-shedding by sa- objections to the supposition that the
crifice entered into both; that the passage refers to a covenant or cornhigh priest of both offered blood as an pact, Prof. Stuart says are in his view
expiation; that the holy place was insuperable, and they are certainly
entered with blood, and that conse- entitled to grave consideration. Whequently there was death in both the ther the view above presented is one
arrangements, or dispensations. The which can be sustained, we may be
former arrangement or dispensation better able to determine after an cx.
was ratified with blood, and it was amination of the words and phrases
equally proper that the new arrange- which the apostle uses.  Those obment should be also. The point of jections which depend wholly on the
comparison is not that Moses made a philological argument derived from
will or testament which could be of the words used, will be considered of
force only when he died, and that the course in such an examination. It is
same thing was required in the new  to be remembered at the outset, (1)
dispensation, but it is that the former that the word i&aiKl —diatheke-is
covenant was ratified by blood, or by never used in the New Testament in
the death of a victim, and that it the sense of testament, or will, unless
might be expected that the new dis- in this place; (2) that it is never used
pcnsation would be confirmed, and in this sense in the Scptuagint; and
that it was in fact confirmed in the (3) that the Hebrew word nom-Be.
same manner. In this view of the
argument, lwhlat pertinency  would rith-never has this signification. This
there be in introducing an illustration  is admitted. See Stuart on the Heb.
respecting a will, and the manner in pp. 439, 440. It must require very
which it became efficient.  Comp. strong reasons to prove that it has
Notes. on ver. 18. It seems clear, this meaning here, and that Paul has
therefore, to me, that the word ren- employed the word in a sense differdered testament here is to be taken in ing from  its uniform  signification
the sense in which it is ordinarily elsewhere in the Bible. Comp., howused in the New Testament. The ever, the remarks of Prof. Stuart in
opinion that the word here means Bib. Repos. vol. xx. p. 364. ~ There
such a divine arrangement as is com- must also of necessity be.-,vdK7r. -
monly denoted a "covenant," and not That is, it is neccssari in order to
testament, is sanctioned by not a few  confirm the covenant, or it would not
names of eminence in criticism, such be binding in cases where this did not
as Pierce, Doddridge, Michaelis, occur. The necessity in the case is
Stcudel, and the late Dr. J. P. Wil- simply to make it valid or obligatory.
son. Bloomfield says that the con- So we say now there must ' necessanexion here demands this The prin- rily' be a seal, or a deed would not be
cipal objections to this view are, (1.) valid. The fair interpretation of this
that if 'i lint proved that no covenants is, that this was the common and esor compacts were valid except such tablished custom in making a ' cove.
as were made by the intervention of nant' with God, or confirming the
sacrifices. (2.) That the word ren- arrangement with him in regard to
dered testator —iah3eIvos-cannot re- salvation. To this it is objected (see
for to the death of an animal slain the first objection above), that "it is
for the purpose of ratifying a cove- yet to be made out that no covenants
nant, but must mean either a testator, were valid except those by the inter.
or a contractor, i. e., one of two con- vention of sacrifices."  In reply to
tracting parties. (3.) That the word this, we may observe, (1.) that the
rendered dead (ver. 17)-veKpo5s-    point to be made out is not that this
means only dead men, and never is was a custom in compacts between
applied to the dead bodies of animals. man and man, but between man and
See Stuart on the Hcb. p. 442. These his Maker. There is no evidence, as




208


HEBREWS.


[A. D. 64.


It seems to me, that the apostle allude.i
to a compact between man and man.
The mistake on this subject has
arisen partly from the use of the word
' testament' by our translators, in the
sense of will-supposing that it must
refer to some transaction relating to
man only; and partly from the insertion of the word ' men' in ver. 17,
in the translation of the phrase —ir
VsKppoLs-' upon the dead,' or ' over the
dead.' But it is not necessary to suppose that there is a reference here to
any transaction between man and
man at all, as the whole force of the
illustration introduced by the apostle
will be retained if we suppose him
speaking only of a covenant between
ran and God. Then his assertion
will be simply that in the arrangement between God and man there
was a necessity of the death of something, or of the shedding of blood in
order to ratify it. This view will save
the necessity of proof that the custom
of ratifying compacts between man
and man by sacrifice prevailed. Whether that can be made out or not, the
assertion of the apostle may be true,
that in the arrangement which God
makes with man, sacrifice was necessary in order to confirm or ratify it.
(2.) The point to be made out is, not
that such a custom is or was universal among all nations, but that it was
the known and regular opinion among
the Hebrews that a sacrifice was necessary in a 'covenant' with God, in
the same way as if we should say that
a deed was not valid without a seal,
it would not be necessary to show
this in regard to all nations, but only
that it is the law or the custom in the
nation where the writer lived, and at
the time when he lived. Other nations may have very different modes
of confirming or ratifying a deed, and
the same nation may have different
methods at various times. The fact
or custom to which I suppose there is
allusion here, is that of sacrificing an
animal to ratify the arrangemcnt betwecn man and his Maker, commonly
called a 'covenant.' In regard to the
existence of such a custom, particu

larly among the Hebrews, we may
make tle following observations. It
was the common mode cf ratifying
tihe 'covenant' between God and man.
That was done over a sacrifice, or by
the shcdd ng of blood. So the cove.
nant with Abraham was ratified by
slaying an heifer, a she-goat, a ranm,
a turtle-dove, and a young pigeon.
''he animals were divided and a
burning lamp passed between them.
Gen, xv. 9. 18. So the covenant made
with the ecbrcws in the wilderness
was ratific in the same manner. Ex.
xxiv. 6. seq. Thus in Jer. xxxiv. 1S,
God speaks of tlhe 'men that had
transgressed his covenant which they
had made before him when they cut
the calf il twain, and passed between
the parts thereof.' See also Zccl. ix.
11. Indeed all the Jewish sacrifices
were regarded as a ratification of the
covenant. It was never supposed tlat
it was ratified or confirmed in a proper manner without such a sacrifice
Instances occur, indeed, in which
there was no sacrifice offered when a
covenant was made between man and
man (see Gen. xxiii. 16; xxiv. 9;
Deut. xxv. 7. 9; Ruth iv. 7), but
these cases do not establish the point
that the custom did not prevail of ratifying a covenant with God by the
blood of sacrifice. Further; the terms
used in the Hebrew in regard to making a covenant with God, prove that
it was understood to be ratified by
sacrifice, or that the death of a victim
was necessary.( —n"'.  13 — kUrdth
Berith) 'to cut a covenant'-thie
word n'1  kdrdth meaning to cut; to
cut off; to cut down, and the allusion
being to the victims offered in sacrafice, and cut in pieces on occasion of
entering into a covenant. See Gen
xv. 10; Jcr. xxxiv. 18, 19. The same
idea is expressed in the Greek phrases
opKia ritmvev, rTiVESV arovSdg, and in the
Latin icere fcdus. Comip. Virgil iEn.
viii. 611.
Et caesa jungetant faedera porca.
These considerations show that it was
thie common sentiment, alike among
the Hebrews and the heathen, tbal




A. 1). 64.]


CHAPTER IA.


a covenant with God was to be ratified or sanctioned by sacrifice; and
the statement of Paul here is, that
the death of a sacrificial victim was
zeedful to confirm  or ratify such a
covenant with God. It was not secure, or confirmed, until blood was
thus shed. This was well understood
among the Hebrews, that all their
covenant transactions with God were
to be ratified by a sacrifice; and Paul
soys that the same principle must
apply to any arrangement between
God and men. Hence he goes on to
show that it was necessary that a sacrificial victim should die in the new
covenant which God established by
man through the Mediator. See ver.
23. This I understand to be the
sum of the argument here. It is not
that every contract made between
man and man was to be ratified or
confirmed by a sacrifice-for the apostle is not discussing that point; but
it is that every similar transaction
with God must be based on such a
sacrifice, and that no covenant with
him could be complete without such
a sacrifice. This was provided for
in the ancient dispensation by the sacrifices which were constantly offered in their worship; in the new, by
the one great sacrifice offered on the
cross. Hence all our approaches to
God arc based on the supposition of
such a sacrifice, and are, as it were,
ratified over it. We ratify or confirm
such a covenant arrangement, not by
offering the sacrifice anew, but by recalling it in a proper manner when
we celebrate the death of Christ, and
when in view of his cross we solemnly
pledge ourselves to be the Lord's.
IT The death of the testator. According to our common version, the death
of him who makes a will. But if the
views above expressed are correct,
this should be rendered the covenanter,
or 'tle victim set apart to be slain.'
The Greek will admit of the translation of the word Z3asfivos, diathemenos, by the word covenanter, if tihc
word 6Ia5jKtj —diathek&-is rendered
covenant. To such a translation here
as would make the word refer to a vie1.*


tim slain in order to ratify a covenant,
it is objected that 'the word has nu
such meaning anywhere else. It must
either mean a testator, or a contractor,
i. e. one of two covenanting parties.
But where is the death of a person
covenanting made necessary in order
to confirm the covenant?' Prof. Stuart, in loc. To this objection I remark respectfully, (1.) that the word
is never used in the sense of testator
either in the New Testament or the
Old, unless it be here. It is admitted
of the word &amjKt7   -diatheke-by
Prof. Stuart himself, that it never
means will, or testament, unless it be
here, and it is equally true of the word
used here that it never means one
who makes a will.  If, therefore, it
should be that a meaning quite uncommon, or wholly unknown in the
usage of the Scriptures, is to be assigned to the use of the word here,
why should it be assumed that that
unusual meaning should be that of
making a will, and not that of confirming a covenant? (2.) If the apostle used the word 6&aricKrj-diathekein the sense of a covenant in this pas.
sage, nothing is more natural than
that he should use the corresponding
word ltat'iePvos-diathemenos-in the
sense of that by which a covenant
was ratified. He wished to express
the idea that the covenant was always ratified by the death of a victim
-a sacrifice of' an animal under the
law, and the sacrifice of the Redeemer
under the gospel-and no word would
so naturally convey that idea as the
one from which the word covenant was
derived. It is to be remembered also
that there was no word to express
that thought. Neither the Hebrew nor
the Greek furnished such a word; nor
have we now any word to express
that thought, but are obliged to use
circumlocution to convey the idea.
The word covenanter would not do it;
nor the words victim, or sacrifice.
We can express the idea only by some
phrase like this-' the victim set apart
to be slain to ratify the covenant.
But it was not an unusual thing for
the apostle Paul to make use of a




210


HEBREWS.


[A. u. 64


17 For a testame nt is of force
after men are dead; otherwise
word in a sense quite peculiar to himself. Comp. II. Cor. iv. 17. (3.) The
word olarirtpLt —diatithemi-properly
means, to place apart, to set in order,
to arrange. It is rendered appoint in
Luke xxii. 29; made, and make, with
reference to a covenant, Acts iii. 25;
Heb. viii. 10; x. 16. It occurs nowhere else in the New Testament,
except in the passage before us. The
idea of placing, laying, disposing, arranging, &c., enters into the wordas to place wares or merchandize for
sale, to arrange a contract, &c. See
Passow. The fair meaning of the
word here, may be, whatever goes to
arrange, dispose, or settle the covenant, or to make the covenant secure
and firm. If the reference be to a
compact, it cannot relate to one of
the contracting parties, because the
death of neither is necessary to confirm  it. But it may refer to that
which was well-known as an established opinion, that a covenant with
God was ratified only by a sacrifice.
Still, it must be admitted that this
use of the word is not elsewhere found,
and the only material question is,
whether it is to be presumed that the
apostle would employ a word in a
single instance in a peculiar signification, where the connexion would
not render it difficult to be understood.
This must be admitted, that he might,
whichever view is taken of the meaning of this passage, for on the supposition that he refers here to a will, it
is conceded that he uses the word in
a sense which does not once occur
elsewhere either in the Old Testament or the New. It seems to me,
therefore, that the word here may,
without impropriety, be regarded as
referring to the victim that was slain
in order to ratify a covenant with God,
and that the meaning is, that such a
covenant was not regarded as confirmed until the victim was slain. It
may be added that the authority of
Michaelis, Macknight, Doddridge,
Bloomfield, nd Dr. J. P. Wilson, is a


it is of no strength at all while
the testator liveth.
proof that such an interpretation can.
not be a very serious departure from
the proper use of a Grcek word.
17. For a testament. Such an ar
rangement as God enters into with
man. See the remarks on ver. 16.
~ Is of force. Is ratified, or confirmed
-in the same way as a deed or comr
pact is confirmed by affixing a seal.
~ After men are dead. iir vEspos.
' Over the dead.' That is, in accord.
ance with the view given above, after
the animal is dead; or over the body
of the animal slain for sacrifice, and
to confirm the covenant. "For a co.
venant is completed or confirmed
over dead sacrifices, seeing it is never
of force as long as the victim set apart
for its ratification is still living." MS.
Notes of Dr. J. P. Wilson. To this
interpretation  it is objected, thqt
" veKpptl —nekrois-means only dead
men; but men surely were not sacrificed by the Jews, as a mediating sacrifice in order to confirm a covenant." Prof. Stuart in loc. In regard
to this objection, and to the proper
meaning of the passage, we may remark, (1.) that the word ' men' is not
in the Greek, nor is it necessarily implied, unless it be in the use of the
Greek word rendered    dead.  The
proper translation is, ' upon, or over
the dead.' The use of the word 'men'
here by our translators would seem
to limit it to the making of a will
(2.) It is to be presumed, unless there
is positive proof to the contrary, that
the Greeks and Hebrews used the
word dead as it is used by other people, and that it might refer to deceased
animals, or vegetables, as well as to
men. A sacrifice that had been offered
was dead; a tree that had fallen was
dead; an animal that had been torn
by other wild animals was dead. It
is possible that a people might have
one word to refer to dead men, and
another to dead animals and another
to dead vegetables; but what is the
evidence that the Hebrews or the
Greeks had such words?   (3.) What




A. D. 64.]


CHAPTER IX.


211


18 Whereupon neither the
I or, purified.
is the meaning of this very wordvEKp6s-nekros-in ch. vi. 1; ix. 14
of this very epistle when it is applied
to works-' dead works'-if it never
refer to anything but men? Comp.
James ii. 17. 20. 26; Eph. ii. 1. 5;
Rev. iii. 1. In Eccl. ix. 4, it is applied
to a dead lion. I suppose, therefore,
that the Greek phrase here will admit
of the interpretation which the ' cxigency of the place' seems to demand,
and that the idea is, that a covenant
with God was ratified over the animals slain in sacrifice, and was not
considered as confirmed until the sacrifice was killed. ~ Otherwise. Since
— cst. That is, unless this takes place
it will be of no force. I It is of no
strength. It is not strong —l ve —it
is not confirmed or ratified. ~ TWhile
tie testator liveth. Or while the animal selected to confirm the covenant
is alive. It can be confirmed only
by its being slain. A full examination
of the meaning of this passage (Ieb.
ix. 16, 17) nmay be found in an article
in the Biblical Repository, vol. xx. pp.
51-71, and in Prof. Stuart's reply to
that article. Bib. Rcpos. xx. pp. 356
-381.
18. WThereupon. "o3v- VWhence.
Or since this is a settled principle, or
an indisputable fact, it occurred in
accordance with this, that the first
covenant was confirmed by the shedding of blood. The admitted principle which the apostle had stated, that
the death of the victim was necessary
to confirm the covenant, was the reason why the first covenant was ratiScd with blood. If there were any
doubt about the correctness of the interpretation given above, that vs. 16,
17, refer to a covenant, and not a will,
this verse would seem to be enough
to remove it. For how could the fact
that a will is not binding until he who
makes it is dead, be a reason why a
covenant should  be conlfirmed by
blood? What bearing would such
a fact have on the question whether
it ought or ought not to I.e confirmed


first testament was ' dedicated
without blood.
in this manner? Or how could that
fact, though it is universal, be given
as a reason to account for the fact
that the covenant made by the instrumentality of Moses was ratified with
blood? No possible connexion can
be seen in such reasoning. But ad.
mit that Paul had stated in vs. 16,17,
a general principle that in all covenant transactions with God, the death
of a victim was necessary, and everything is plain. We then see why lie
offered the sacrifice and sprinkled the
blood. It was not on the basis of such
reasoning as this: 'the death of a
man who makes a will is indispensable before the will is of binding force,
THEREFORE it was that Moses confirmed the covenant made with our fathers by the blood of a sacrifice;' but
by such reasoning as this: 'It is a
great principle that in order to ratify
a covenant between God and his people a victim should be slain, therefore
it was that Moses ratified the old covenant in this manner, and therefore
it was also that the death of a victim
was necessary under the new dispensation.' Here the reasoning of Paul
is clear and explicit; but who could
see the force of the former? Prof.
Stuart indeed connects this verse with
ver. 15, and says that the course of
thought is, ' The new covenant of redemption from sin was sanctioned by
the death of Jesus; consequently, or
wherefore (5Oev) the old covenant,
which is a type of the new, was sanctioned by the blood of victims.' But
is this the reasoning of Paul? Does
he say that because the blood of a Mediator was to be shed under the new
dispensation, and because the old was
a type of this, that THEREFORE the old
was confirmed by blood? Is he not
rather accounting for the shedding
of blood at all, and showing that it
was necessary that the blood of the
Mediator should be shed, rather than
assuming that, and from that arguing
that a typical shedding of blood was
needfu"? Besides, on this supposition




912


HEBREWS.


[A. D. 64.


19 For a when     Moses had
spoken every precept to all the
a Ex. 24. 6, &c.; Le. c. 14 & 16.
why is the statement in vs. 16, 17,
introduced? What bearing have these
verses in the train of thought? What
are they but an inexplicable obstruction? ~ The first testament. Or rather covenant -the word testament
being supplied by the translators.
~ Was dedicated. Marg. Purified.
The word used to ratify, to conjirm,
to consecrate, to sanction. Literally,
to renew. ~ Without blood. It was
ratified by the blood of the animals
that were slain in sacrifice.  The
blood was then sprinkled on the principal objects that were regarded as
holy under that dispensation.
19. For when Moses had spoken
every precept to all the people. When
he had recited all the law, and had
given all the commandments entrusted him to deliver. Ex. xxiv. 3. ~ He
took the blood of calves and of goats.
This passage has given great perplexity to commentators from the fact
that Moses in his account of the transactions connected with tile ratification of the covenant with the people,
(Ex. xxiv.), mentions only a part of
the circumstances here referred to.
lie says nothing of the blood of calves
and of goats; nothing of water, and
scarlet-wool, and hyssop; nothing of
sprinkling the book, the tabernacle,
or the vessels of the ministry. It
has been made a question, therefore,
whence Paul obtained a knowledge
of these circumstances?  Since the
account is not contained in the Old
Testament, it must have been either
by tradition, or by direct inspiration.
The latter supposition is hardly probable, for (1) the information here
can hardly be regarded as of sufficient importance to have required an
original revelation; for the illustration
would have had sufficient force to
sustain his conclusion if the literal
account in Exodus only had been
given, that Moses sprinkled the people; but (2) such an original act
of inspiration here would not have


people according to the law, he
took the blood of calves and of


been consistent with the object of the
apostle. In that argument it was essential that lie should state only the
facts about the ancient dispensation
which were admitted by the Hebrews
themselves. Any statement of his
own about things which they did not
concede to be true, or which was not
well understood as a custom, might
have been called in question, and
would have done much to invalidate
the entire force of the argument. It
is to l)e presumed, therefore, that the
facts here referred to had been preserved by tradition; and in regard to
this, and the authority due to such a
tradition, we may remark, (1) that it
is well known that the Jews had a
great number of traditions which they
carefully preserved; (2) that there is
no improbability in the supposition
that many events in their history
would be preserved in this manner,
since in the small compass of a volume like the Old Testament it cannot be presumed that all the events
of their nation had been recorded;
(3) though they had many traditions
of a trifling nature, and many which
were false (comp. Notes on Matt. xv.
2), yet they doubtless had many that
were true; (4) in referring to those
traditions, there is no impropriety in
supposing that Paul may have been
guided by the Spirit of inspiration in
selecting only those which were true
and (5) nothing is more probable than
what is here stated. If Moses sprin.
kled 'the people;' if he read 'the book
of the law' then (Ex. xxiv. 7), and if
this was regarded as a solemn act of
ratifying a covenant with God, no.
thing would be more natural than
that lie should sprinkle the book of
the covenant, and even the taberna
cle and its various sacred utensils
We are to remember also, that it was
common among tile Hebrews to sprin.
kle blood for the purpose of consecrating, or as an emblem of purifying
Thus Aaron and his sons and thei




A. D. 64.]


CHAPTER IX.


goats, with water, and 1 scarlet
wool, and hyssop, and sprinkled
1 or, purple.
garments were sprinkled with blood
when they were consecrated to the
office of priests, Ex. xxix. 19 — 21;
the blood of sacrifices was sprinkled
on the altar, Lev. i. 5. 11; iii. 2. 13;
and blood was sprinkled before the
veil of the sanctuary, Lev. iv. 16,17;
comp. Lev. vi. 27; vii. 14. So Josephus speaks of the garments of Aaron
and of his sons being sprinkled with
"the blood of the slain beasts, and
with spring water."  "Having consecrated them and their garments,"
he says, " for seven days together, lie
did the same to the tabernacle, and
the vessels thereto belonging, both
with oil and with the blood of bulls
and of rams."  Ant. B. iii. ch. viii.
~ 6. These circumstances show tile
strong probability of the truth of what
is here affirmed by Paul, while it is
impossible to prove that Moses did
not sprinkle the book and the tabernacle in the manner stated. The
mere omission by Moses cannot demonstrate that it was not done. On
the phrase 'the blood of calves and
of goats,' see Note on ver. 12. ~ With
water. Agreeably to the declaration
of Josephus that 'spring water was
used.' In Lev. xiv. 49-51, it is expressly mentioned that the blood of
the bird that was killed to cleanse a
house from the plague of leprosy
should be shed over running water,
and that the blood and the water should
be sprinkled on the walls. It has
been suggested also (see Bloomfield),
that the use of water was necessary
in order to prevent the blood from
coagulating, or so as to make it possible to sprinkle it. ~t And scarlet
wool Marg. Purple. The word here
used denotes crimson, or deep-scarlet.
The colour was obtained from a small
insect which was found adhering to
thle shoots of a species of oak in Spain
and in Western Asia, of about the
size of a pea. It was regarded as the
most valuable of the colours for dyeing, and was very expensive. Why


both the book, and all the peo.
pie,


the wool used by Moses was of this
colour is not known, unless it be be.
cause it was the most expensive of
colours, and thus accorded with every.
thing employed in the construction
of the tabernacle and its utensils.
Wool appears to have been used in
order to absorb and retain the blood.
I And hyssop. That is, a bunch of
hyssop intermingled with the wool, or
so connected with it as to constitute a
convenient instrument for sprinkling.
Comp. Lev. xiv. 51. Hyssop is a low
shrub, regarded as one of the smallest
of the plants, and hence put in contrast with the cedar of Lebanon. It
sprung out of the rocks or walls, I.
Kings iv. 33, and was used for purposes of purification. The term seems
to have comprised not only the common hyssop, but also lavender and
other aromatic plants. Its fragrance,
as well as its size, may have suggested the idea of using it in the sacred
services of the tabernacle. The appearance of the hyssop is represented
by the cut on the following page.
~ And sprinkled both the book. This
circumstance is not mentioned by
Moses, but it has been shown above
not to be improbable. Some cxpositors, however, in order to avoid the
difficulty in the passage, have taken
this in connexion with the word Xa/3Tv
-rendered ' he took'-mcaning, ' tak
ing the blood, and the book itself;'
but the more natural and proper construction is, that the book was sprinkled with the blood. ~ And all the
people. Moses says, 'and sprinkled
it on the people.' Ex. xxiv. 8. We
are not to suppose that either Moses
or Paul designs to say that the blood
was actually sprinkled on each one
of the three millions of people in the
wilderness, but the meaning doubtless
is that the blood was sprinkled over
the people, though in fact it might
have fallen on a few. So a man now
standing on an elevated place, and
surrounded by a large assembly, if




214


HEBREWS.


[A. L). b4


20 Saying, This is the blood a of the testament which God
4 Mat. 26. 28.     hath enjoined unto you.


he should sprinkle water over them
from the place where lie stood, might
be said to sprinkle it on the people,
though in fact but few might have
been touched by it. The act would
be equally significant whether the
emblem fell on few or many.
20. Saying, This is the blood of the
testament.  Of the covenant.  See
Notes on vs. 16, 17. That is, this is
the blood by which the covenant is
ratified. It was the means used to
confirm it; the sacred and solemn
form by which it was made sure.


When this was done, the covenant
between God and the people was con.
firmed-as a covenant between man
and man is when it is scaled. I
Which God hath enjoined unto you.
In Ex. xxiv. 8, "which God hath
made with you." The language used
by Paul, 'which God hath enjoined'
-fiv~Tiaro-commanded-shows that
he did not regard this as strictly of
the nature of a covenant, or compact.
When a compact is made between
parties, one does not enjoin or com.
mand the others but it is a mutual




A. 1). 64.]

CHAPTER IX.


215


21 Moreover a he sprinkled
likewise with blood both the
tabernacle, and all the vessels
of the ministry.
a Ex. 29. 12, 36.


agreement. In the transactions between God and man, though called
nr13i-Berith, or &aNKnj, diatheke, the
idea of a covenant or compact is so far
excluded that God never loses his
right to command or enjoin. It is not
a transaction between equals, or an
agreement; it is a solemn arrangement
on the part of God which he proposes
to men, and which he enjoins them
to embrace; which they are not indeed at liberty to disregard, but which
when embraced is appropriately ratified by some solemn act on their part.
Comp. Notes on ch. viii. 6.
21. He sprinkled-both the tabernacle. This circumstance is not stated
by Moses. On the probability that
this was done, see Notes on ver. 19.
The account of setting up the tabernacle occurs in Ex. xl. In that account it is said that Moses anointed
the tabernacle with the holy anointing oil. Vs. 9-11. Josephus (Ant.
B. III. ch. viii. ~ 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of
rams. This was undoubtedly the tradition in the time of Paul, and no one
can prove that it is not correct. ~T
And all the vessels of the ministry.
Employed in the service of God. The
altar, the laver, (Ex. xl. 10, 11), the
censers, dishes, bowls, &c., which
were used in the tabernacle.
22. And almost all things. It is a
general custom to purify everything
by blood. This rule was not universal, for some things were purified by
fire and water, (Num. xxxi. 22, 23),
and some by water only. Num. xxxi.
24; Lev. xvi. 26. 28. But the exceptions to the general rule were few.
Almost everything in the tabernacle
and temple service, was consecrated
or purified by blood. ~ And without
shedding of blood is no remission. Re

22 And almost all things are
by the law purged with blood;
and without shedding of blood 
is no remission.
b Le. 17. 11.
mission or forgiveness of sins. That
is, though some things were purified
by fire and water, yet when the matter pertained to the forgiveness of
sins, it was universally true that no
sins were pardoned except by the
shedding of blood. Some impurities
might be removed by water and fire,
but the stain of sin could be removed
only by blood. This declaration referred in its primary meaning, to the
Jewish rites, and the sense is, that
under that dispensation it was universally true that in order to the forgiveness of sin blood must be shed,
But it contains a truth of higher order
and importance still. It is universally
true that sin never has been, and ne.
ver will be forgiven, except in connexion with, and in virtue of the shedding
of blood. It is on this principle that
the plan of salvation by the atone
ment is based, and on this that God
in fact bestows pardon on men. There
is not the slightest evidence that any
man has ever been pardoned except
through the blood shed for the remission of sins. The infidel who rejects
the atonement has no evidence that
his sins are pardoned; the man who
lives in the neglect of the gospel,
though he has abundant evidence
that he is a sinner, furnishes none
that his sins are forgiven; and the
Mussulman and the heathen can point
to no proof that their sins are blotted
out. It remains to be demonstrated
that one single member of the human
family has ever had the slightest evidence of pardoned sin, except through
the blood of expiation. In the divine
arrangement there is no principle
better established than this, that all
sin which is forgiven is remitted
through the blood of the atonement
a principle which has never been departed from hitherto, and which never
will be. It follows, therefore, (1) that




.216


HEBREWS.


FA. D. 64


23 It was therefore necessary that the patterns of things
in the heavens should be purified with these; but the heavenly things themselves with
better sacrifices than these.


no sinner can hope for forgiveness
except through the blood of Christ;
(2) that if men are ever saved they
must be willing to rely on the merits
of that blood; (3) that all men are
on a level in regard to salvation, since
all are to be saved in the same way;
and (4) that there will be one and the
same song in heaven-the song of
redeeming love.
23. The patterns of things in the heavens. The tabernacle and its various
utensils. See Notes on ch. viii. 5. Ir Be
purified with these. With water and
blood, and by these ceremonies. ~ But
the heavenly things themselves. The
heavenly tabernacle or sanctuary into
which Christ has entered, and where
he performs the functions of his ministry. The use of the word purified
here applied to heaven, does not imply that heaven was before unholy,
but it denotes that it is now made accessible to sinners; or that they may
come and worship there in an acceptable manner. The ancient tabernacle
was purified or consecrated by the
blood of the victims slain, so that men
might approach with acceptance and
worship; the heavens by purer blood
are rendered accessible to the guilty
The necessity for ' better sacrifices' in
regard to the latter was, that it was
designed to make the conscience pure,
and because the service in heaven
is more holy than any rendered on
earth. IT With better sacrifices than
these.  To wit, the sacrifice made
by the offering of the Lord Jesus on
the cross. This infinitely surpassed
in value all that had been offered
under the Jewish dispensation.
24. For Christ is not entered into
the holy places made with hands. Into
the temple or tabernacle. The Jewish
high priest alone entered into the most


24 For Christ is not entered
into the holy places made with
hands, which are the figures of
the true; but into heaven itself,
now to appear a in the presence
of God for us:
a Ro. 8. 34.
holy place; and the other priests into
the holy place. Jesus, being of the
tribe of Judah, and not of Levi, never
entered the temple proper. He had
access only to the courts of the temple,
in the same way as any other Jewhad.
See Notes on Matt. xxi. 12. He has
entered into the true temple-heaven
-of which the earthly tabernacle was
the type. I Which are the figures of
the true. Literally, the antitypesavrirvra. The word properly means
that which is formed after a model
pattern, or type; and then that which
corresponds to something or answers
to it. The idea here is, that the type
or fashion-the true figure or formwas shown to Moses in the Mount,
and then the tabernacle was made
after that model, or corresponded to it.
The true original figure is heaven
itself; the tabernacle was an antitype
of that-or was so formed as in some
sense to correspond to it. That is, it
corresponded in regard to the matters
under consideration-the most holy
place denoted heaven; the mercy-seat
and the shekinah were symbols of
the presence of God, and of the fact
that he shows mercy in heaven; the
entrance of the high priest was emblematical of the entrance of the Redeemer into heaven; the sprinkling
of the blood there was a type of what
the Redeemer would do in heaven.
T Now to appear in the presence of God
for us. As the Jewish high priest
appeared before the shekinah, the
symbol of the divine presence in the
tabernacle, so Christ appears before
God himself in our behalf in heaven.
He has gone to plead for our salvation; to present the merits of his
blood as a permanent reason why we
should be saved. Nctcs Rom. viii. 34*
HIeb. vii. 25.




a. D. 64.j


CHAPTER IX.


917


25 Nor yet that he should
offer himself often, as the high
priest entereth into the holy
place every year with blood of
others;
26 For then must he often
have suffered since the foundaa Ge. 3. 19.


25. Nor yet that he should offer
himself often. The Jewish high priest
entered the most holy place with blood
once every year. In this respect the
offering made by Christ, and the
work which lie performed, differed
from that of the Jewish high priest.
It was not needful that he should enter the holy place but once. Having
entered there, lie permanently remains
there. ~T With the blood of others.
That is, with the blood of calves, and
goats. This is a second point in
which the work of Christ differs from
that of the Jewish high priest. Christ
entered there with his own blood.
Notes on ver. 12.
26. For then must he often have
suffered. That is, if his blood had
no more efficacy than that which the
Jewish high priest offered, and which
was so often repeated, it would have
been necessary that Christ should
have often died.  ~ But now once.
Once for all; once in the sense that
it is not to be repeated again —u'at.
~[ In the end of the world. In the last
dispensation or economy; that under
evhich the affairs of the world will be
wound up. See the phrase fully explained in Notes ch. i. 2, and Acts ii.
17; I.Cor.x. l,and Isa. ii.2. 1 Hath
he appeared. He has been manifested
in human form. ~ To put away sin.
(1.) To remove the punishment due
to sin, or to provide a way of pardon;
and (2.) to remove the stain of sin
from the soul. Sec Notes on ver. 14.
~ By the sacrifice of himself. See
Notes on ch. i. 3; ii. 14; vii. 27.
27. And as it is appointed unto men
once to die. Or, 'since it is appointed
unto men to die once only.' The object of this is to illustrate the fact
19


tion of the world: but now once
in the end of the world hath he
appeared, to put away sin by
the sacrifice of himself.
27 And as it is appointedunto men once to die, but after
this b the judgment;
b Ec. 12. 14.
that Christ died but once for sin, and
that is done by showing that the most
important events pertaining to man
occur but once. Thus it is with death.
That does not, and cannot occur many
times. It is the great law of ir being
that men die but once, and heince the
same thing was to be expected to occur in regard to him who made the
atonement. It could not be supposed
that this great law pertaining to man
would be departed from in the case
of him who died to make the atonement, and that he would repeatedly
undergo the pains of death. The
same thing was true in regard to
the judgment. Man is to be judged
once, and but once. The decision is
to be final, and is not to be repeated.
In like manner there was a fitness
that the great Redeemer should die
but once, and that his death should,
without being repeated, determine the
destiny of man. There was a remarkable oneness in the great events which
most affected men; and neither death,
the judgment, nor the atonement
could be repeated. In regard to the
declaration here that 'it is appointed
unto men once to die,' we may ob.
serve, (1.) that death is the result of
appointment. Gen. iii. 19. It is not
the effect of chance, or hap-hazard
It is not a 'debt of nature.' It is
not the condition to which man was
subject by the laws of his creation.
It is not to be accounted for by the
mere principles of physiology. God
could as well have made the heart to
play for ever as for fifty years. Death
is no more the regular result of physical laws than the guillotine and the
gallows are. It is in all cases the
result of intelligent appointment, and




HEBREWS.


[A. D, 64.


for an adequate cause. (2.) That cause,
or the reason of that appointment, is
sin. Notes Rom. vi. 23. This is the
adequate cause; this explains the
whole of it. Holy beings do not die.
There is not the slightest proof that
an angel in heaven has died, or that
any perfectly holy being has ever died
except the Lord Jesus.  In every
death, then, we have a demonstration
that the race is guilty; in each case
of mortality we have an affecting memento that we are individually transgressors. (3.) Death occurs but once
in this world. It cannot be repeated
if we should desire to have it repeated.
Whatever truths or facts then pertain
to death; whatever lessons it is calculated to convey, pertain to it as an
event which is not to occur again.
That which is to occur but once in an
eternity of existence acquires, from
that very fact, if there were no other
circumstances, an immense importance. What is to be done but once,
we should wish to be done well. We
should make all proper preparation
for it; we should regard it with singular interest. If preparation is to
be made for it, we should make all
which we expect ever to make. A
man who is to cross the ocean but
once; to go away from his home never
to return, should make the right kind
of preparation. He cannot come back
to take that which he has forgotten;
to arrange that which he has neglected; to give counsel which he has
failed to do; to ask forgiveness for
offences for which he has neglected
to seek pardon. And so of death. A
man who dies, dies but once. He
cannot come back again to make preparation if he has neglected it; to repair the evils which he has caused by
a wicked life; or to implore pardon
for sins for which he had failed to ask
forgiveness. Whatever is to be done
with reference to death, is to be done
once for all before he dies. (4.) Death
occurs to all. ' It is appointed unto
men'-to the race.    It is not an
appointment for one, but for all. No
one is appointed by name to die; and
not an individual is designated as one


who shall escape. No exception is
made in favour of youth, beauty, or
blood; no rank or station is exempt;
no merit, no virtue, no patriotism, no
talent, can purchase freedom from it.
In every other sentence which goes
out against men there may be some
hope of reprieve. Here there is none.
We cannot meet an individual who is
not under sentence of death. It is not
only the poor wretch in the dungeon
doomed to the gallows who is to
die, it is the rich man in his palace;
the gay trifler in the assembly room;
the friend that we embrace and love;
and she whom we meet in the crowded
saloon of fashion with all the graces
of accomplishment and adorning.
Each one of these is just as much
under sentence of death as the poor
wretch in the cell, and the execution
on any one of them may occur be.
fore his. It is too for substantially
the same cause, and is as really deserved. It is for sin that all are doomed to death, and the fact that we must
die should be a constant remembrancer of our guilt. (5.) As death
is to occur to us but once, there is a
cheering interest in the reflection that
when it is passed it is passed for ever.
The dying pang, the chill, the cold
sweat, are not to be repeated. Death
is not to approach us often-he is to
be allowed to come to us but once.
When we have once passed through
the dark valley, we shall have the assurance that we shall never tread its
gloomy way again. Once, then, let
us be willing to die-since we can
die but once; and let us rejoice in
the assurance which the gospel filr
nishes, that they who die in the Lord
leave the world to go where death in
any form is unknown. ~ But after
this the judgment.  The apostle does
not say how long after death this will
be, nor is it possible for us to know.
Acts i. 7; comp. Matt. xxiv. 36. We
may suppose, however, that there
will be two periods in which there
will be an act of judgment passed
on those who die. (1.) Immediately
after death when they pass into the
eternal world, when their destiny will




A. D. 64. 


CHAPTER IX.


219


28 So Christ a was once of- fered to bear the sins of many;
a1 Pe. 2. 24; 3. 18; 1 no. 3. 5.          b Is. 53. 12; Mat. 26. 28.


be made known to them. This seems
to be necessarily implied in the supposition that they will continue to
live, and to be happy or miserable
after death. This act of judgment
may not be formal and public, but it
will be such as to show them what
must be the issues of the final day,
and as the result of that interview
with God they will be made happy or
miserable until the final doom shall
be pronounced. (2.) The more public
and formal act of judgment, when
the whole world will be assembled at
the bar of Christ. Matt. xxv. The decision of that day will not change or
reverse the former; but the trial will
be of such a nature as to bring out all
the deeds done on earth, and the sentence which will be pronounced will
be il view of the universe, and will
fix the everlasting doom. Then the
body will have been raised; the affairs of the world will be wound up;
the elect will all be gathered in, and
the state of retribution will commence,
to continue for ever.  The main
thought of the apostle here may be,
that after death will commence a state
of retribution which can never change.
Hence there was a propriety that
Christ should die but once. In that
future world he would not die to make
atonement, for there all will be fixed
and final. If men, therefore, neglect
to avail themselves of the benefits of
the atonement here, the opportunity
will be lost for ever. In that changeless state which constitutes the eternal judgment no sacrifice will be
again offered for sin; there will be no
opportunity to embrace that Saviour
who was rejected here on earth.
28. So Christ was once offered. As
men are to die but once; and as all
beyond the grave is fixed by the
judgment so that his death there
would make no change in the destiny,
there was a propriety that he should
die but once for sin. The argument
is, there is one probation only, and
therefore there was need of but one


sacrifice, or of his dying but once.
If death were to occur frequently in
the existence of each individual, and
if each intermediate period were a
state of probation, then there might
be a propriety that an atonement
should be made with reference to each
state. Or if beyond the grave ther,
were a state of probation still, th^p
also there might be a propriety that
an atoning sacrifice should be offered
there.  But since neither of these
things is true, there was a fitness that
the great victim should die but once
~ To bear the sins of many. To suffec
and die on account of their sins. See
Notes on Isa. liii. 6. 11; Gal. iii. 13
The phrase does not mean (1) that
Christ was a sinner-for that was in
no sense true. Sec ch. vii. 26. Nor (2)
that he literally bore the penalty due
to transgression-for that is equally
untrue. The penalty of the law for
sin is all which the law when exe.
cuted inflicts on the offender for his
transgression, and includes 'in fact
remorse of conscience, overwhelming
despair, and eternal punishment. But
Christ did not suffer for ever, nor did
he experience remorse of conscience,
nor did he endure utter despair. Nor
(3) does it mean that lie was literally
punished for our sins. Punishment
pertains only to the guilty. An innocent being may suffer for what another does, but there is no propriety
in saying that he is punished for it.
A father suffers much from the misconduct of a son, but we do not say
that he is punished for it; a child
suffers much from the intemperance
of a parent-but no one would say
that it was a punishment on the
child. Men always connect the idea
of criminality with punishment and
when we say that a man is punished, we suppose at once that there
is guilt.  The phrase here means
simply, that Christ endured sufferings in his own person which, if
they had been inflicted on us, would
have been the proper punishment of




220


HEBREWS.


LA. D. 6G,


and unto them that look a for cond time, without sin, unto 
him shall he appear b the se- salvation.


a Ti. 2.13; 2 Pe. 3. 12.
sin. He who was innocent interposed,
and received on himself what was descending to meet us, and consented
to be treated as he would have deserved if he had been a sinner. Thus.  bore what was due to us; and this
Scripture phrase is what is meant
by bearing our iniquities. See Notes
Isa. liii. 4. ~T And unto them that look
for him. To his people. It is one
of the characteristics of Christians
that they look for the return of their
Lord. Titus ii. 13; II. Pet. iii. 12;
comp. Notes I. Thess. i. 10. They
fully believe that he will come. They
earnestly desire that he will come.
II. Tim. iv. 8; Rev. xxii. 20. They
are waiting for his appearing. I.
Thess. i. 10. He left the world and
ascended to heaven, but he will again
return to the earth, and his people are
looking for that time as the period
when they shall be raised up from
Oheir graves; when they shall be pubicly acknowledged to be his, and
when they shall be admitted to hearen. See Notes on John xiv. 3. ~ Shall
ie appear the second time. He first
appeared as the man of sorrows to
make atonement for sin. His second
appearance will be as the Lord of
his people, and the Judge of the quick
and the dead. Matt. xxv. 31; see Notes
Acts i. 11. The apostle does not say
when this would be, nor is any intimation given in the Scriptures when
it will occur. It is on the contrary
everywhere declared that this is concealed from men (Acts i. 7; Matt.
xxiv. 36), and all that is known respecting the time is, that it will be
suddenly and at an unexpected moment. Matt. xxiv. 42. 44. 50. i With.
out sin. That is, when he comes
again he will not make himself a sinoffering; or will not come in order
to make atonement for sin. It is not
Implied that when he came the first
time he was in any sense a sinner,
but that he came then with reference


bAc. 1. 11; Re. 1.7.


c Is. 25. 9.


to sin, or that the main object of his
incarnation was to 'put away sin by
the sacrifice of himself.' When he
comes the second time, it will be with
reference to another object. ~ Unto
salvation.  That is, to receive his
friends and followers to eternal salva.
tion. He will come to save them from
all their sins and temptations; to
raise them from their graves; to place
them at his right hand in glory, and
to confirm them in the everlasting in.
heritance which he has promised to
all who truly love him, and who wait
for his appearing.
In view of this anticipated return
of the Redeemer, we may remark(1.) There is a propriety that the
Lord Jesus should thus return. He
came once to be humbled, despised,
and put to death; and there is a fit
ness that he should come to be honoured in his own world.
(2.) Every person on earth is into
rested in the fact that he will return,
for "every eye shall see him." Rev.
i. 7. All who are now in their graves,
and all who now live, and all who will
hereafter live, will behold the Redeemer in his glory.
(3.) It will not be merely to gaze
upon him, and to admire his magnifi.
cence that they will see him. It will
be for greater and more momentous
purposes-with reference to an eternal doom.
(4.) The great mass of men are
not prepared to meet him. They do
not believe that he will return; they
do not desire that he should appear;
they are not ready for the solemn interview which they will have with
him. His appearing now would over.
whelm them with surprise and horror.
There is nothing in the future which
they less expect and desire than the
second coming of the Son of God,
and in the present state of the world
his appearance would produce almost
universal consternation and despair




A. D. 64.]


CHAPTER X.


221


It would be like the coming of the
flood of waters on the old world; like
the sheets of flame on the cities of the
plain- or as death now comes to the
great mass of those who die.
(5.) Christians are prepared for his
coming.  They believe in it; they
desire it; they arc expecting it. In
this they are distinguished from all
the world besides, and they would be
ready to hail his coming as that of a
friend, and to rejoice in his appearance as that of their Saviour.
(6.) Let us then live in habitual
preparation for his advent. To each
one of us he will come soon; to all
he will come suddenly. Whether he
come to remove us by death, or whether in the clouds of heaven to judge
the world, the period is not far distant when we shall see him. Yes,
our eyes shall behold the Son of God
in his glory! That which we have
long desired-a sight of our Saviour
who died for us, shall soon, very soon
be granted unto us. No Christian
begins a week or a day in which there
is not a possibility that before its close
he may have seen the Son of God in
his glory; none lies down upon his
bed at night who may not, when the
morning dawns upon this world, be
gazing with infinite delight on the
glories of the Great Redeemer in the
heavens.
CHAPTER X.
ANALYSIS OF THE CHAPTER.
The general subject of this chapter is the sacrifice which Christ has
made for sin, and the consequences
which flow from the fact that he has
made a sufficient atonement. In chapter IX. the apostle had shown that the
Jewish rites were designed to be temporary and typical, and that the offerings which were made under that
dispensation could never remove sin.
In this chapter he shows that the true
sacrifice had been made by which sin
could be pardoned, and that certain
very important consequences followed
from that fact. The subject of sacrifice was the most important part of
bte Jewish economy, and was also
19*


the essential thing in the Christian
dispensation, and hence it is that the
apostle dwells upon it at so great
length  The chapter embraces the
following topics.
I. The apostle repeats what he had
said before about the inefficacy of the
sacrifices made under the law. Vs
1-4. The law was a mere shadow
of good things to come, and the sacri
fices which were made under it could
never render those who offered theh'
perfect. This was conclusively proved
by the fact that they continued constantly to be offered.
II. Since this was the fact in re.
gard to those sacrifices, a better offering had been provided in the gospel
by the Redeemer. Vs. 5-10. A
body had been prepared him for this
work; and when God had said that
he had no pleasure in the offerings
under the law, Christ had come and
offered his body once for all in order
that an effectual atonement might be
made for sin.
III. This sentiment the apostle fur.
ther illustrates by showing how this
one great offering was connected with
the forgiveness of sins. Vs. 11-18.
Under the Jewish dispensation sacrifices were repeated every day; but
under the Christian economy when
the sacrifice was once made he who
had offered it sat down for ever on
the right hand of God, for his great
work was done. Having done this
he looked forward to the time when
his work would have full effect, anc
when his enemies would be made his
footstool. That this was to be the
effect of the offering made by the
Messiah, the apostle then shows from
the Scriptures themselves, where it is
said (Jer. xxxi. 33, 34), that under
the gospel the laws of God would be
written on the heart, and sin would
be remembered no more. There must
then be, the apostle inferred, some
way by which this was to be secured,
and this was by the great sacrifice on
the cross, which had the effect of perfecting for ever those who were eanctified.
IV. Since it was a fact that  cbh




HEBREWS.


[A. D. 64


CHAPTER X.
FOR the law, having a sha.
dow a of good things t)
come, and not the very image
a Co. 2.17.


of the things, can never with
those sacrifices which they offered year by year continually
make the comers thereunto perfect.


an atonement had been made; that
one great offering for sin had been
presented to God which was never to
bq repeated, there were certain con'Equences which followed from that,
which the apostle proceeds to state.
Vs. 19-25. They were these (a),
the privilege of drawing near to God
with full assurance of faith (ver. 22);
(b) the duty of holding fast the profession of faith without wavering (vcr.
23); (c) the duty of exhorting one
another to fidelity and to good works
(ver. 24); (d) the duty of assembling
for public worship, since they had a
High Priest in heaven, and might
now draw near to God. Ver. 25.
V. As a reason for fidelity in the
divine life, and for embracing the offer of mercy now made through the
one sacrifice on the cross, the apostle
urges the consequence which must
follow from the rejection of that atonement, and especially after having been
made acquainted with the truth. Vs.
26-31. The result, says he, must
be certain destruction. If that was
rejected, there could remain nothing
but a fearful looking for of judgment,
for there was no other way of salvation. In support of this, the apostle
refers to what was the effect under
the law of Moses of disobedience, and
says that under the greater light of
the gospel much more fearful results
must follow.
VI. The chapter closes (vs. 32-39)
with an exhortation to fidelity and
perseverance. The apostle reminds
those to whom he wrote of what they
had already endured; encourages
them by the commendation of what
they had already done, and especially
by the kindness which they had shown
to him; says that they had need only
of patience, and that the time of their
deliverance from all trial was not far
off for that he who was to come would


come; says that it was their duty to
love by faith, but that if any one drew
back, God could have no pleasure in
him. Having thus in the close of the
chapter alluded to the subject of faith,
he proceeds in the following chapter
to illustrate its value at length. The
object of the whole is to encourage
Christians to make strenuous efforts
for salvation; to guard them against
the danger of apostasy; and to exhort
them to bear their trials with patience
and with submission to the will of
God.
1. For the law, having a shadow.
That is, the whole of the Mosaic economy was a shadow; for so the word
law is often used. The word shadow
here refers to a rough outline of any
thing, a mere sketch, such as a car
penter draws with a piece of chalk,
or such as an artist delineates when
he is about to make a picture. He
sketches an outline of the object which
he designs to draw, which has some
resemblance to it, but is not the
' very image;' for it is not yet corn
plete. The words rendered ' the very
image' refer to a painting or statue
which is finished, where every part is
an exact copy of the original. The
'good things to come' here refer to
the future blessings which would be
conferred on man by the gospel. The
idea is, that under the ancient sacrifices there was an imperfect representation; a dim outline of the blessings
which the gospel would impart to
men. They were a typical represent.
ation; they were not such that it
could be pretended that they would
answer the purpose of the things
themsclves wlich they were to repre.
sent, and would make those who offer.
ed them perfect. Such a rude outline;
such a mere sketch, or imperfect delineation, could no more answer the
purpose of s ing the soul than the




A. D. 64.]


CHAPTER X.


2 For then' would they not
have ceased to be offered? bel or, they would have.
rough sketch which an architect
makes would answer the purpose of
a house, or than the first outline which
a painter draws would answer the
purpose of a perfect and finished portrait. All that could be done by either
would be to convey some distant and
obscure idea of what the house or
the picture might be, and this was
all that was done by the law of Moses. I Can never with those sacrifices
which they offered year by year coniinually. The sacrifices here particularly referred to were those winch
were offered on the great day of atonement. These were regarded as the
most sacred and efficacious of all, and
yet the apostle says that the very fact
that they were offered every year
showed that there must be some deficiency about them, or they would
have ceased to be offered. ~ Make
the comers thereunto perfect. They
could not free them from the stains
of guilt; they could not give ease
to a troubled conscience; there was
in them no eflicacy by which sin
could be put away. Comp. Notes on
oh. vii. 11; ix. 9.
2. For then would they not have
ceased to be offered? Marg. 'Or they
would have.' The sense is the same.
The idea is, that the very fact that
they were repeated showed that there
was some deficiency in them as to
the matter of cleansing the soul from
sin. If they had answered all the
purposes of a sacrifice in putting away
guilt, there would have been no need
of repeating them in this manner.
They were in this respect like medicine. If that which is given to a patient heals him, there is no need of
repeating it; but if it is repeated often
it shows that there was some deficiency in it, and if taken periodically through a man's life, and the
disease should still remain, it would
show that it was not sufficient to
effect his cure.  So it was with
ihe offerings mad3 by the Jews


cause that the worshippers once
purged should have had no more
conscience of sins.
They were offered every year, and
indeed every day, and still the disease
of sin remained. The conscience
was not satisfied; and the guilty felt
that it was necessary that the sacra.
fice should be repeated again and
again. ~ Because that the worshippers
once purged should have had so more
conscience of sins. That is, if their
sacrifices had so availed as to remove
their past sins, and to procure forgiveness, they would have had no
more trouble of conscience on account
of them. They would not have felt
that it was necessary to make these
sacrifices over and over again in order
to find peace. When a man ias full
evidence that an atonement has been
made which will meet all the de.
mands of the law, and which secures
the remission of sin, he feels that it is
enough. It is all that the case demands, and his conscience may have
peace. But when he does not feel
this, or has not evidence that his sins
are all forgiven, those sins will rise
to remembrance, and he will be
alarmed. He may be punished for
them after all. Thence it follows
that if a man wants peace he should
have good evidence that his sins are
forgiven through the blood of the
atonement. No temporary expedient;
no attempt to cover them up; no
effort to forget them will answer the
purpose. They must be blotted out
if he will have peace-and that can
be only through a perfect sacrifice.
By the use of the word rendered 'conscience' here, it is not meant that he
who was pardoned would have no
consciousness that he was a sinner,
or that he would forget it, but that he
would have no trouble of conscience '
he would have no apprehension of
future wrath. The pardon of sin does
not cause it to cease to be remembered.
He who is forgiven may have a deeper
conviction of its evil than he had ever
had before. But he will not be troubled or distressed by it as if it were




224


HEBREWS.


[A. D. 64.


3 But in those sacrifices there
is a remembrance again made
of sins every year.
4 For it is not possible that
the blood of bulls and of goats
should take away sins.'
a Le. 16. 34.  b Mat. 12. 31, 32.


to expose him to the wrath of God.
The remembrance of it will humble
himn; it will serve to exalt his conceptions of the mercy of God and the
glory of the atonement, but it will no
longer overwhelm the mind with the
dread of hell. This effect, the apostle
says, was not produced on the minds
of those who offered sacrifices every
year. The very fact that they did it,
showed that the conscience was not
at peace.
3. But in those sacrifices there is a
remembrance again made of sins every
year. The reference here is to the
sacrifices made on the great day of
atonement. This occurred once in a
year. Of course as often as a sacrifice was offered, it was an acknowledgment of guilt on the part of those
for whom it was made. As these
sacrifices continued to be offered every
year, they who made the offering
were reminded of their guilt and their
desert of punishment. All the efficacy
which could be pretended to belong to
those sacrifices, was that they made
expiation for the past year. Their
efficacy did not extend into the future,
nor did it embrace any but t'ose who
were engaged in offering th jm. These
sacrifices, therefore, coidd not make
the atonement which man needed.
They could not make the conscience
easy; they could not be regarded as
a sufficient expiation for the time to
come, so that the sinner at any time
ould plead an offering which was
already made as a ground of pardon,
and they could not meet the wants of
all men in all lands and at all times.
These things are to be found only in
that great sacrifice made by the Redeemer on the cross.
4. For it is not possible that the
blood of bulls and of goats should take


5 Wherefole, when he cometh into the world, he saith,'
Sacrifice and offering thou
wouldest not, but a body hast
thou prepared 1 me.
c Ps. 40. 6-8.  1 or, thou hastfitted.
awaysins. Thereferencehere is tothe
sacrifices which were made on the
great day of the atonement, for on that
day the blood of bulls and of goats alone
was offered. See Notes on ch. ix. 7,
Paul here means to say, doubtless,
that it was not possible that the blood
of these animals should make a complete expiation so as to purify the
conscience, and so as to save the sinner from deserved wrath. According
to the divine arrangement, expiation
was made by those sacrifices for
offences of various kinds against the
ritual law of Moscs, and pardon for
such offences was thus obtained. But
the mc!iinr ': re is, that there was no
efficacy in ti. blood of a mere animal to wash away a moral offence.
It could not repair the law; it could
not do anything to maintain the justice of God; it had no efficacy to
make the heart pure.   The mere
shedding of the blood of an animal
never could make the soul pure. This
the apostle states as a truth which
must be admitted at once as indisputable, and yet it is probable that many
of the Jews had imbibed the opinion
that there was such efficacy in blood
shed according to the divine direction,
as to remove all stains of guilt from
the soul. See Notes ch. ix. 9, 10.
5. Wherefore.  This word shows
that the apostle means to sustain
what he had said by a reference to
the Old Testament itself. Nothing
could be more opposite to the prevailing Jewish opinions about the
efficacy of sacrifice, than what he had
just said. It was, therefore, of the
highest importance to defend the
position which he had laid down
by authority which they would not
presume to call in question, and
he therefore makes his appeal te




A. D. 64.]


CHAPTER X.


22f


their own Scriptures. ~ When he
cometh into the world. When the
Messiah came, for the passage evidently referrcd to him. The Greek
is, ' Wherefore coming into the world,
he saith.' It has been made a question when this is to be understood as
spoken-whether when he was born,
or when he entered on the work of
his ministry. Grotius understands it
of the latter. But it is not material
to a proper understanding of the passage to determine this. The simple
idea is, that since it was impossible
that the blood of bulls and goats
should take away sin, Christ coming
into the world made arrangements
for a better sacrifice. ~ He saith.
That is, this is the language denoted
by his great undertaking; this is
what his coming to make an atonement implies. We are not to suppose
that Christ formally used these words
on any occasion-for we have no record that he did-but this language
is that which appropriately expresses
the nature of his work. Perhaps also
the apostle means to say that it was
originally employed in the Psalm
from which it is quoted in reference
to him, or was indited by him with
reference to his future advent. ~ Sacrifice and offering thou wouldest not.
This is quoted from Ps. xl. 6. 8.
There has been much perplexity felt
by expositors in reference to this quotation, and after all which has been
written, it is not entirely removed.
The difficulty relates to these points.
(1.) To the question whether the
Psalm originally had any reference
to the Messiah. The Psalm appears
to have pertained merely to David,
and it would probably occur to no
one on reading it to suppose that it
)referred to the Messiah, unless it had
been so applied by the apostle in this
place. (2.) There are many parts of
the Psalm, it has been said, which
cannot, without a very forced interpretation, be applied to Christ. See
vs. 2. 12. 14-16. (3.) The argument
ot the apostle in the expression "a
body hast thou prepared me," seems
to be based on a false translation of


the Septuagint which ne has adopted,
and it is difficult to see on what prin.
ciples he has done it.-It is not the
design of these Notes to go into an
extended examination of questions of
this nature. Such examination must
be sought in more extended commen
taries, and in treatises expressly re
lating to points of this kind. On the
design of Ps. xl., and its applicability
to the Messiah, the reader may consult Prof. Stuart on the Hebrews, Ex
cursus xx. and Kuinoel in loc. After
the most attentive examination which
I can give of the Psalm, it seems
to me probable that it is one of the
Psalms which had an original and
exclusive reference to the Messiah,
and that the apostle has quoted it just
as it was meant to be understood by
the Holy Spirit, as applicable to him.
The reasons for this opinion are
briefly these. (1.) There are such
Psalms, as is admitted by all. The
Messiah was the hope of the Jewish
people; he was made the subject of
their most sublime prophecies, and
nothing was more natural than tha
he should be the subject of the songr
of their sacred bards. By the spir!
of inspiration they saw him in th'
distant future in the various circum
stances in which he would be placed
and they dwelt with delight upon the
vision. Comp. Intro. to Isaiah, ~ 7.
iii. (2.) The fact that it is here applied to the Messiah, is a strong circumstance to demonstrate that it had
an original applicability to him. This
proof is of two kinds. First, that it
is so applied by an inspired apostle,
which with all who admit his inspiration seems decisive of the question.
Second, the fact that he so applied it
shows that this was an ancient and
admitted interpretation. The apstle
was writing to those who had bfi
Jews, and whom he was desirous it
convince of the truth of what he was
alleging in regard to the nature of
the Hebrew   sacrifices.  For thi'
purpose it was necessary to appeal to
the Scriptures of the Old Testament,
but it cannot be supposed that he
would adduce a passage for prao




226


HEBREWS.


[A. D. 6.1


whose relevancy would not be admitted. The presumption is, that the
passage was in fact commonly applied as here.  (3.) The whole of
the Psalm may be referred to the
Messiah without anything forced or
unnatural. The Psalm throughout
seems to be made up of expressions
used by a suffering person, who had
indeed been delivered from some evils,
but who was expecting many more.
The principal difficulties in the way
of such an interpretation, relate to the
following points. (a) In ver. 2, the
speaker in the Psalm says, "He
brought me up out of an horrible pit,
out of the miry clay, and set my feet
upon a rock," and on the ground of
this he gives thanks to God. But
there is no real difficulty in supposing
that this may refer to the Messiah.
His enemies often plotted against his
life; laid snares for him and endeavoured to destroy him, and it may be
that he refers to some deliverance from
such machinations. If it is objected
to this that it is spoken of as having
been uttered 'when he came into the
world,' it may be replied, that that
phrase does not necessarily refer to
the time of his birth, but that lie uttered this sentiment sometime during
the period of his incarnation. 'He
coming into the world for the purpose
of redemption made use of this language.' In a similar manner we would
say of Lafayette, that 'he, coming to
the United States to aid in the cause
of liberty, suffered a wound in battle.'
That is, during the period in which
he was engaged in this cause, he suffered in this manner. (b.) The next
objection or difficulty relates to the
application of ver. 12 to the Messiah.
' Mine iniquities have taken hold upon
me, so that I am not able to look up;
they are more than the hairs of my
head; therefore my heart faileth me.'
To meet this, some have suggested
that he refers to the sins of men which
he took upon himself, and which he
here speaks of as his own. But it is
not true that the Lord Jesus so took
upon himself the sins of others that
they could be called his. They were


not his, for he was in every sensa
'holy, harmless, and undefiled.' The
true solution of this difficulty, probably
is, that the word rendered iniquity —
tl  - means   calamity, misfortune
trouble. See Ps. xxxi. 10; I. Sam.
xxviii. 10; II. Kings vii. 9; Ps.
xxxviii. 6; comp. Ps. xlix. 5. The
proper idea in the word is that of
turning away, curving, making crooked; and it is thus applied to anything which is perverted or turned
from the right way; as when one is
turned from the path of rectitude, or
commits sin; when one is turned
from the way of prosperity or happiness, or is exposed to calamity. This
seems to be the idea demanded by tht
scope of the Psalm, for it is not a pen.
itential Psalm, in which the speakei
is recounting his sins, but one in which
he is enumerating his sorrows; prais
ing God in the first part of the Psaln
for some deliverance already experi
enced, and supplicating his interposi
tion in view of calamities that he sa;s
to be coming upon him. This interpre
tation also seems to be demanded ir
ver. 12 of the Psalm by the parallel
ism. In the former part of the verse,
the word to which 'iniquity' corre.
sponds, is not sin, but evil, i. e. car
lamity.
"For innumerable evils have compassed me
about;
Mine iniquities [calamities] have taken
hold upon me."
If the word, therefore, be used here
as it often is, and as the scope of the
Psalm and the connexion seem to demand, there is no solid objection
against applying this verse to the
Messiah. (c.) A third objection to
this application of the Psalm to the
Messiah is, that it cannot be supposed
that he would utter such imprecations
on his enemies as are found in vs. 14,
15. 'Let them be ashamed and con
founded; let them be driven backward; let them be desolate.' To this
it may be replied, that such impreca.
tions are as proper in the mouth of
the Messiah as of David; but particu.
larly, it may be said also, that they




A. D. 64.]


CHAPTER X.


227


are improper in the mouth of neither.
Both David and the Messiah did in
fact utter denunciations against the
enemies of piety and of God. God
does the same tiing in his word and
by his Providence  There is no cvi.
dence of any malignant feeling in
this; nor is it inconsistent with the
highest benevolence. The lawgiver
who says that the murderer shall die,
may have a heart full of benevolence;
the judge who sentences him to death,
may do it with eyes filled with tears.
The objections, then, are not of such
a nature that it is improper to regard
this Psalm as wholly applicable to the
Messiah. (4.) The Psalm cannot be
applied with propriety to David, nor
do we know of any one to whom it
can be but to the Messiah. When
was it true of David that he said that
be ' had come to do the will of God in
view of the fact that God did not require sacrifice and offerings?' In
what' volume of a book' was it written of him before his birth that he
'delighted to do the will of God?'
When was it true that he had ' preached righteousness in tile great congregation?' These expressions are such
as can be applied properly only to the
Messiah, as Paul does here; and tak-.ng all these circumstances together
et will probably be regarded as the
most proper interpretation to refer the
whole Psalm at once to the Redeemer,
and to suppose that Paul has used it
in strict accordance with its original
design. The other difficulties referred
to will be considered in the exposition
of the passage.-The difference between sacrifice and offering is, that
the former refers to bloody sacrifices;
the latter to any oblation made to God
-as a thank-offering; an offering of
flour, oil, &c. See Notes on Isa. i. 11.
When it is said ' sacrifice and offering thou wouldest not,' the meaning is
not that such oblations were in no
sense acceptable to God-for as his
appointment, and when offered with a
sincere heart, they doubtless were; but
that they were not as acceptable to him
as obedience, and especially as the expression is used here that hey could


not avail to secure the forgiveness of
sins. They were not in their own
nature such as was demanded to make
an expiation for sin, and hence a body
was prepared for the Messiah by
which a more perfect sacrifice could
be made. The sentiment here expressed occurs more than once in the
Old Testament. Thus, I. Sam. xv.
22. "Behold, to obey is better than
sacrifice, and to hearken than the fat
of rams." Hos. vi. 6. "For I desired mercy and not sacrifice; and
the knowledge of God more than
burnt-offerings." Comp. Ps. li. 16,
17. "For thou desirest not sacrifice,
else would I give it; thou delightest
not in burnt-offering. The sacrifices
of God are a broken spirit." This
was an indisputable principle of the
Old Testament, though it was much
obscured and forgotten in the common estimation among the Jews. In
accordance with this principle the
Messiah came to render obedience of
the highest order, even to such an extent that he was willing to lay down
his own life. ~ But a body hast thou
prepared me. This is one of the pas.
sages which has caused a difficulty
in understanding this quotation from
the Psalm. The difficulty is, that it
differs from the Hebrew, and that the
apostle builds an argument upon it.
It is not unusual indeed in the New
Testament to make use of the language of the Septuagint even where
it varies somewhat from the Hebrew;
and where no argument is based on
such a passage, there can be no difficulty in such a usage, since it is not
uncommon to make use of the language of others to express our own
thoughts. But the apostle does not
appear to have made such a use of
the passage here, but to have applied
it in the way of argument. The argument, indeed, does not rest wholly,
perhaps not principally, on the fact
that a 'body had been prepared' for
the Messiah; but still this was evi
dently in the view of the apostle an
important consideration, and this is
the passage on which the proof of
this is based. Tie Hebrew (Ps. xl.




228                        HEBREWS.                       [A. )D b4.
6) is, ' Mine ears hast thou opened,' of their version. It is to be admitte&
or as it is in the margin, digged. The here, beyond all doubt, whatever con
idea there is, that the ear had been, sequences may follow, (1) that their
as it were, excavated, or dug out, so version does not accord with the He.
as to be made to hear distinctly; that brew; (2) that the apostle has quoted
is, certain truths had been clearly re- their version as it stood, without at.
vealed to the speaker; or perhaps it tempting to correct it; (3) that his
may mean that he had been made use of the passage is designed, to
'readily  and attentively obedient.' some extent at least, as proof of what
Stuart. Comp. Isa. 1. 5. "The Lord he was demonstrating. The leading
God hath opened mine ear, and I was idea; the important and essential
not rebellious."  In the Psalm, the point in the argument, is, indeed, not
proper connexion would seem to be, that a body was prepared, but that he
that the speaker had been made obe- came to do the will of God; but still
dient, or had been so led that he was it is clear that the apostle meant to
disposed to do the will of God. This lay some stress on the fact that a body
may be expressed by the fact that the had been prepared for the Redeemer.
ear had been opened so as to be quick Sacrifice and offering by the bodies
to hear, since an indisposition to obey of lambs and goats were not what was
is often expressed by the fact that the required, but instead of that the Mesears are stopped. There is manifestly siah came to do the will of God by ofno allusion here, as has been some- fering a more perfect sacrifice, and in
times supposed, to the custom of bor- accomplishing that it was necessary
ing through the ear of a servant with thathe should be endowed with a body.
an awl as a sign that he was willing But on what principle the apostle has
to remain and serve his master. Ex. quoted a passage to prove this which
xxi. 6; Deut. xv. 17. In that case, differs from the Hebrew, I confess I
the outer circle, or rim of the ear was cannot see, nor do any of the explabored through with an awl; here the nations offered commend themselves
idea is that of hollowing out, digging, as satisfactory. The only circum
or excavating-a process to make the stances which seem to furnish any repassage clear, not to pierce the out- lief to the difficulty are these twoward ear. The Hebrew in the Psalm  (1) that the main point in the arguthe Septuagint translates, 'a body ment of the apostle was not that 'a
hast thou prepared me,' and this ren- body had been prepared,' but that the
dering has been adopted by the apos- Messiah came to do the ' will of God,'
tie. Various ways have been resort- and that the preparation of a body for
ed to of explaining the fact that the that was rather an incidental circum
translators of the Septuagint render- stance; and (2) that the translation
ed it in this manner, none of which by the Septuagint was not a materia.
are entirely free from difficulty. Some departure from the scope of the whole
critics, as Cappell, Ernesti, and others Hebrew passage. The main thought
have endeavoured to show that it is -that of doing the will of God in the
probable that the Septuagint reading place of offering sacrifice-was still
in Ps. xl. 6, was —riov KaTrprraow poti-  retained; the opening of the ears, i. e.
' my ear thou hast prepared;' that is, rendering the person attentive and
for obedience. But of this there is disposed to obey, and the preparing
no proof, and indeed it is evident that of a body in order to obedience, were
the apostle quoted it as if it were not circumstances so unlike as to
ratpa, body. See ver. 10. It is pro- make it necessary for the apostle to
bably altogether impossible now to re-translate the whole passage in or.
explain the reason why the transla- der to the main end which he had ir
tors of the Septuagint rendered the view. Still, I admit, that these con
phrase as they did; and this remark siderations do not seem to me to be
may be extended to many other places wholly satisfactory  Those who are




A. D. 64.]


CHAPTER X.


229


6 In burnt-offerings and sacrifices for sins thou hast had
no pleasure:


disposed to examine the various opinions which have been entertained of
this passage may find them in Kuinoel, in loc., Rosenmiiller, Stuart on
the Hebrews, Excursus xx., and Kennicott on Ps. xl. 7. Kennicott supposes that there has been a change in
the Hebrew text, and that instead of
the present reading —Dt3-on-oznaim,
ears, the reading was T     l  iS-oz
guph —then a body; and that these
words became united by the error of
transcribers, and by a slight change
then became as the present copies of
the Hebrew text stands. This conjecture is ingenious, and if it were
ever allowable to follow a mere conjecture, I should be disposed to do it
here. But there is no authority from
MSS. for any change, nor do any of
the old versions justify it, or agree
with this except the Arabic.
6. In burnt-offerings and sacrifices
for sin thou hast had no pleasure.
This is not quoted literally from the
Psalm, but the sense is retained. The
cading there is, " burnt-offering and
sin-offering hast thou not required."
The quotation by the apostle is taken
from the Septuagint, with the change
of a single word, which does not materially affect the sense-the word
vic EV6oKrIaa;s-ouk eudokesas-' thou
hast no pleasure,' instead of dfuK *vXqaas- ouk ethelesas-' thou dost not
will.' The idea is, that God had no
plcanure in them as compared with
oiyaience. He preferred the latter,
and they could not be made to come
in the place of it, or to answer the
same purpose. When they were performed with a pure heart, he was
doubtless pleased with the offering.
As used here in reference to the Messiah, the meaning is, that they would
not be what was required of him.
Such offerings would not answer the
end for which he was sent into the
20


7 Then said I, Lo, I come
(in the volume of the book it is
written of me) to do thy will
O God.
world, for that end was to be accom.
plished only by his being 'obedient
unto death.'
7. Then said I. I the Messiah.
Paul applies this directly to Christ
showing that he regarded the passage
in the Psalms as referring to him as
the speaker. ~T Lo, I come. Come into
the world. Ver. 5. It is not easy to
see how this could be applied to David in any circumstance of his life.
There was no situation in which he
could say that, since sacrifices ano
offerings were not what was demand.
ed, he came to do the will of God in
the place or stead of them. The time
here referred to by the word ' then' is
when it was manifest that sacrifices
and offerings for sin would not answer all the purposes desirable, or
when in view of that fact the purpose
of the Redeemer is conceived as
formed to enter upon a work which
would effect what they could not.
~ In the volume of the book, it is written of me. The word here rendered
'volume'-KEpaXis —means properly a
little head; and then a knob, and here
refers doubtless to the head or knob
of the rod on which the Hebrew manuscripts were rolled. Books were
usually so written as to be rolled up,
and when they were read they were
unrolled at one end of the manuscript,
and rolled up at the other as fast as
they were read. See Notes on Luke
iv. 17. The rods on which they were
rolled had small heads, either for th"
purpose of holding them, or for ornament, and hence the name head came
metaphorically to be given to the roll
or volume. But what volume is here
intended? And where is that written
which ii herei referred to? If David
was the author of the Psalm from
which this is quoted (Ps. xl.), then
the book or volume which was then
in existence must have been princi.
pally, if not er tirely, the five books




230


HEBREWS.


[A. D. 64.


8 Above, when he said, Sacrifice and offering and burntofferings and offering for sin


thou wouldest n'jt, neither hadst
pleasure therein; which are offered by the law;


of Moses, and perhaps the books of
Job, Joshua, and Judges, with probably a few of the Psalms. It is most
natural to understand this of the Pentateuch, or the five books of Moses,
as the word 'volume' at that time
would undoubtedly have most naturally suggested that. But plainly,
this could not refer to David himself,
for in what part of the law of Moses,
)r in any of the volumes then extant,,an a reference of this kind be found
xo David? There is no promise, no
intimation that he would come to 'do
Lhe will of God' with a view to effect
that which could not be done by the
sacrifices prescribed by the Jewish
v. The reference of the language,
i refore, must be to the MessiahLo some place where it is represented
that he would come to effect by his
obedience what could not be done by
he sacrifices and offerings under the
aw. But still, in the books of Moses,
this language is not literally found,
and the meaning must be, that this
was the language which was there
implied respecting the Messiah; or
this was the substance of the description given of him, that he would come
to take the place of those sacrifices,
and by his obedience unto death would
accomplish what they could not do.
They had a reference to him; and it
was contemplated in their appointment that their inefficiency would be
such that there should be felt a necessity for a higher sacrifice, and
when he should come they would all
be done away. The whole language
of the institution of sacrifices, and of
the Mosaic economy, was, that a Saviour would hereafter come to do the
will of God in making an atonement
for the rin of the world. That there
are places in the books of Moses which
refer to the Saviour, is expressly afirmed by Christ himself (John v. 46),
and by the apostles (comp. Acts xxii.
23), and that the general spirit of the


institutions of Moses had reference to
him is abundantly demonstrated in
this epistle. The meaning here is,
'I come to do thy will in making an
atonement, for no other offering would
expiate sin. That I would do this is
the language of the Scriptures which
predict my coming, and of the whole
spirit and design of the ancient dispensation.' TT To do thy will, 0 God.
Tins expresses the amount of all that
the Redeemer came to do. Ile cane
to do the will of God (1) by perfect
obedience to his law, and (2) by naking an atonement for sin-becoming
'obedient unto death.' Phil. ii. S. The
latter is the principal thought here,
for the apostle is showing that sacrifice and offering such as were made
under the law would not put away
sin, and that Christ came in contradistinction from them to make a sacrifice that would be efficacious.
Everywhere in the Scriptures it is
held out as being the 'will of God'
that such an atonement should be
made. There was salvation in no
other way, nor was it possible that
the race should be saved unless the
Redeemer drank that cup of bitter
sorrows. See Matt. xxvii. 39. We are
not to suppose, however, that it was
by mere arbitrary will that those sufferings were demanded. There were
good reasons for all that the Saviour
was to endure, though those reasons
are not all made known to us.
8. Above when he said. That is,
the Messiah. The word ' above' refers here to the former part of the
quotation.  That is, 'having in the
former part of what was quoted said
that God did not require sacrifices, in
the latter part he says that he came
to do the will of God in the place of
them.'  T Sacriice and qffering, and
burnt-offerings, &c. These words are
not all used in the Psalm from which
the apostle quotes, but the idea is, that
the specification there included al




A. D. 64.]


CHAPTER X.


9 Then said he, Lo, I come
to do thy will, O God.  He
taketh away the first, that he
may establish the second.
10 By the which will we are


kinds of offerings. The apostle dwells
upon it because it was important to
show that the same remark applied to
all the sacrifices which could be offered by man. When the Redeemer
made the observation about the nefficacy of sacrifices, he meant that there
was none of them which would be
sufficient to take away sin.
9. Then said he. In another part
of the passage quoted. When he had
said that no offering which man could
make would avail, then he said that
he would come himself. ~ He taketh
away the first. The word 'first' here
refers to sacrifices and offerings. He
takes them away; that is, he shows
that they are of no value in removing
sin. He states their inefficacy, and
declares his purpose to abolish them.
~f That he may establish the second.
To wit, the doing of the will of God.
The two stand in contrast with each
other, and he shows the inefficacy of
the former, in order that the necessity
for his coning to do the will of God
may be fully seen. If they had been
efficacious, there would have been no
need of his coming to make an atonement.
10. By the which will. That is, by
his obeying God in the manner specified. It is in virtue of his obedience
that we are sanctified. The apostle
immediately specifies what he means,
and furnishes the key to his whole
argument, when he says that it was
through the offering of the body of Jesus Christ. It was not merely his
doing the will of God in general, but
it was the specific thing of offering
his body in the place of the Jewish
sacrifices. Comp. Phil. ii. 8. Whatever part his personal obedience had
in our salvation, yet the particular
thing here specified is, that it was
his doing the will of God by offering


sanctified, a through the offer.
ing b of the body of Jesus
Christ oncefor all.
11 And every priest standeth
daily c ministering, and offering
a Jno. 17. 19. b c. 9. 12. c Nu. 28. 3.
himself as a sacrifice for sin that was
the means of our sanctification. I lWe
are sanctified. We are made holy.
The word here is not confined to the
specific work which is commonly
called sanctification-or the process
of making the soul holy after it is re
newed, but it includes everything by
which we are made holy in the sight
of God. It embraces, therefore, justification and regeneration as well as
what is commonly known as sanctification. The idea is, that whatever
there is in our hearts which is holy,
or whatever influences are brought to
bear upon us to make us holy, is all
to be traced to the fact that the Re.
deemer became obedient unto death,
and was willing to offer his body as
a. sacrifice for sin. ~ Through the
offering of the body. As a sacrifice.
A body just adapted to such a purpose had been prepared for him. Ver.
5. It was perfectly holy; it was so
organized as to be keenly sensitive to
suffering; it was the dwelling-place
of the incarnate Deity. ~ Once for
all. In the sense that it is not to be
offered again. See Notes on ch. ix. 28
This idea is repeated here because it
was very important to be clearly understood in order to show the contrast
between the offering made by Christ,
and those made under the law. The
object of the apostle is to exalt the
sacrifice made by him above those
made by the Jewish highi priests.
This he does by showing that such
was the efficacy of the atonement
made by him that it did not need to
be repeated; the sacrifices made by
them, however, were to be renewed
every year.
11. And every priest standeth daily
ministering.  That is, this is done
every day. It does not mean literally
that ev irv Driest was daily concerned




132


HEBREWS.


[A. D. 64,


oftentimes the same sacrifices,  13 From henceforth expectwhich can never take away sins: ing till his enemies c be made
12 But this man, after he his footstool.
had offered one sacrifice for  14 For by one offering he
sins, for ever sat b down on the hath d perfected for ever them
right hand of God;           that are sanctified.


a Ps. 50. 8-13. Is. 1. 11.  b Col. 3 1.
in offering sacrifices, for they took
turns according to their courses,
(Notes on Luke i. 5), but that this
was done each day, and that every
priest was to take his regular place
in doing it.  Num. xxviii. 3. The
object of the apostle is to prove that
under the Jewish economy sacrifices
were repeated constantly, showing
their imperfection, but that under the
Christian economy the great sacrifice
had been offered once, which was
sufficient for all.  ~ And offering
oftentimes the same sacrifices. The
same sacrifices were offered morning
and evening every day.   ~ Which
can never take away sins. Notes ch.
ix.9; x. 1.
12. But this man. The Lord Jesus.
The word man is not in the original
here. The Greek is literally 'but
this;' to wit, this priest. The apostle
does not state here whether he was a
man, or a being of a higher order.
He merely mentions him as a priest
in contradistinction from the Jewish
priests. IF After he had offered one
sacrifice for sins. By dying on the
cross. This he did but once; this
could not be repeated; and need not
be repeated, for it was sufficient for
the sins of the world. I For ever sat
down. That is, he sat down then to
return no more for the purpose of
offering sacrifice for sin. He will no
more submit himself to scenes of
suffering and death to expiate human
guilt. ~ On the right hand of God.
See Notes on Matt. xvi. 19. Comp.
Notes on Eph. i. 20-22.
13. From henceforth expecting. Or
waiting. He waits there until this
shall be accomplished according to
the promise made to him that all
things shall be subdued under him.


c Ps. 110. 1.


d ver..


See Notes on I. Cor. xv. 25-27.  F
Till his enemies. There is an allusion
here to Ps. cx. 1, where it is said,
"The Lord said unto my Lord, Sit
thou at my right hand until I make
thine enemies thy footstool." The
enemies of the Redeemer arc Satan,
the wicked of the earth, and all the
evil passions of the heart. The idea
is, that all things are yet to be made
subject to his will-either by a cheerful and cordial submission to his authority, or by being crushed beneath
his power. The Redeemer, having
performed his great work of redemption by giving himself as a sacrifice
on the cross, is represented now as
calmly waiting until this glorious tri
umph is achieved, and this promise is
fulfilled. We are not to suppose that
he is inactive, or that he takes no
share in the agency by which this is
to be done, but the meaning is, that
he looks to the certain fulfilment of
the promise. ~ IHisfootstool. That
is, they shall be thoroughly and completely subdued. The same idea it
expressed in I. Cor. xv. 25, by saying
that all his enemies shall be put under
his feet. The language arose from
the custom of conquerors in putting
their feet on the necks of their enemies, as a symbol of subjection. See
Josh. x. 24. Notes Isa. xxvi. 5, 6.
14. For by one offering. By offer.
ing himself once on the cross. The
Jewish priest offered his sacrifices
often, and still they did not avail to
put away sin; the Saviour made one
sacrifice, and it was sufficient for the
sins of the world. ~ tHe hath perfected
for ever. He hath laid the foundation
of the eternal perfection. The offer.
ing is of such a character that it
secures their final freedom from sin.




A. D. 64.]


CHAPTER X.


933


15 Whereof the Holy Ghost
also is a witness to us; for after
that he had said before,
16 Thisa is the covenant that
I will make with them after
those days, saith the Lord; I
a Je. 31. 33, 34.
and will make them for ever holy. It
cannot mean that those for whom he
died are made at once perfectly holy,
for that is not true; but the idea is,
that the offering was complete, and
did not need to be repeated; and that
it was of such a nature as entirely to
remove the penalty due to sin, and to
lay the foundation for their final and
eternal holiness. The offerings made
under the Jewish law were so defective that there was a necessity for repeating them every day; the offering
made by the Saviour was so perfect
that it needed not to be repeated, and
that it secured the complete and final
salvation of those who availed themselves of it. ~ Them that are sanctified. Those who are made holy by
that offering. It does not mean that
they are as yet wholly sanctified, but
that they have been brought under
the influence of that gospel which
sanctifies and saves. See ch. ii. 11;
ix. 13. The doctrine taught in this
verse is, that all those who are in any
measure sanctified will be perfected
for ever. It is not a temporary work
which has been begun in their souls,
but one which is designed to be carried forward to perfection. In the
atenement made by the Redeemer
there is the foundation laid for their
eternal perfection, and it was with
reference to that, that it was offered.
Respecting this work and the consequences of it, we may remark, that
there is (1) perfection in its nature, it
being of such a character that it needs
not to be repeated; (2) there is perfection in regard to the pardon of sin-all
past sins being forgiven to those who
embrace it, and being for ever forgiven; and (3) there is to be absolute
perfection for them for ever. They
20*


will put m} laws into their
hearts, and in their minds will
I write them.
17 And l their sins and iniquities will I remember no
more.
1 Some copies have, Then he said, And
their.
will be made perfect at some future
period, and when that shall take
place it will be to continue for ever
and ever.
15-17. Whereof the Holy Ghost is
a witness to us. That is, the Holy
Ghost is a proof of the truth of the
position here laid down-that the one
atonement made by the Redeemer
lays the foundation for the eternal
perfection of all who are sanctified.
The witness of the Holy Ghost here
referred to, is that which is furnished
in the Scriptures, and not any wit
ness in ourselves. Paul immediately
makes his appeal to a passage of the
Old Testament, and he thus shows
his firm conviction that the Scriptures
were inspired by the Holy Ghost.
~ For after that he had said before.
The apostle here appeals to a passage
which he had before quoted from Jer.
xxxi. 33, 34. See it explained in the
Notes on ch. viii. 8-12. The object
of the quotation in both cases is, to
show that the new covenant contem
plated the formation of a holy charac.
ter or a holy people. It was not to
set apart a people who should be externally holy only, or be distinguished
for conformity to external rites and
ceremonies, but who should be holy
in heart and in life. There has been
some difficulty felt by expositors in
ascertaining what corresponds to the
expression 'after that he had said before,' and snme have supposed that
tile phrase 'then he saith' should be
understood before ver. 17. But probably the apostle means to refer to two
distinct parts of the quotation from
Jeremiah, the former of which expresses the fact that God meant to
make a new covenant with his people,
and the latter expresses the nature o*




04


HEBREWS.


[A. D. 64


18 Now whe:e remission of
these is, there is no more offering for sin.
l or, liberty.


19 Having therefore, breth
ren, boldness to enter into the
holiest a by the blood of Jesus.
a c. 9. 8, 12.


that covenant, and it is particularly
to the latter that he refers. This is
seen more distinctly in the passage in
Jeremiah than it is in our translation
of the quotation in this epistle. The
meaning is this, 'The Holy Ghost
first said, this is the covenant that I
will make with them:' and having
said this, he then added, ' After those
days, I will put my laws into their
hearts, and in their minds will I write
them, and their sins and their iniquities will I remember no more.' The
first part of it expresses the purpose
to fornm such a covenant; the latter
states what that covenant would be.
The quotation is not, indeed, literally
made, but the sense is retained. Comp.
Notes on ch. viii. 8-12. Still, it may
be asked, how this quotation proves
tile point for which it is adducedthat the design of the atonement of
Christ was 'to perfect for ever them
that are sanctified?' In regard to
this, we may observe, (1) that it was
declared that those who were interested in it would be holy, for the law
would be in their hearts and written
on their minds; and (2) that this
would be entire and perpetual. Their
sins would be wholly forgiven; they
would never be remembered againand thus they would be 'perfected for
ever.'
18. Now where remission of these
is. Remission or forgiveness of sins;
that is, of the sins mentioned in the
previous verse. 'I There is no more
offering for sin. If those sins are
wholly blotted out, there is no more
need of sacrifice to atone for them,
any more than there is need to pay a
debt again whi:h has been once paid.
The idea of Paul is, that in the Jew-,sh dispensation there was a constant
repeating of the remembrance of sins
by the sacrifices which were offered,
but that in reference to the dispensation under the Messiah sin would be


entirely cancelled. There would be
one great and all-suflicient sacrifice,
and when there was faith in that of.
fering, sin would be absolutely forgiven. If that was the case, there
would be no occasion for any further
sacrifice for it, and the offering need
not be repeated. This circumstance,
on which the apostle insists so much,
made a very important difference between the new covenant and the old.
In the one, sacrifices were ofifred
every day; in the other, the sacrifice
once made was final and complete;
in the one case, there was no such forgiveness but that the offender was
constantly reminded of his sins by the
necessity of the repetition of sacrifice;
in the other, the pardon was so complete that all dread of wrath was taken
away, and the sinner might look up
to God as calmly and joyfully as if lie
had never been guilty of transgresion.
19. -laving therefore, brethren. The
apostle, in this verse, enters on the
hortatory part of his epistle, which
continues to the end of it. He had
gone into an extensive examination
of the Jewish and "Christian systems,
he had compared the Founders of the
two —Moses and the Son of God, and
shown how far superior the latter was
to the former; hle had compared the
Christian Great High Priest with the
Jewish high priest, and shown his
superiority; lie had compared the sacrifices under the two dispensations,
and showed that in all respects the
Christian sacrifice was superior to the
Jewish-that it was an offering that
cleansed from sin; that it was suffi.
cient when once offered without being
repeated, while the Jewish offerings
were only typical, and were unable to
put away sin; and he had shown that
the great High Priest of the Christian
profession had opened a way to the
mercy-seat in heaven, and was him.
self now sated there; and having




A. D. 64.1


CHAPTER X.


235


20 By a new and living way a
which he hath ' consecrated for
a Jno. 14. 6.


shown this, he now exhorts Christians
to avail themselves fully of all their
advantages, and to enjoy to the widest
extent all the privileges now conferred
on them. One of the first of these
benefits was, that they had now free
access to the mercy-seat. ~ Boldness
to enter into the holiest. Marg. liberty.
The word rendered boldness —rapjaiav
-properly means boldness of speech, or
freedom where one speaks all that he
thinks (Notes, Acts iv. 13); and then
it means boldness in general, license,
authority, pardon. Here the idea is,
that before Christ died and entered
into heaven, there was no such access
to the throne of grace as man needed.
Man had no offering which he could
bring that would make him acceptable to God. But now the way was
open. Access was free for all, and
all might come with the utmost freedom. The word holiest here is taken
from the holy of holies in the temple
(Notes on ch. ix. 3), and is there applied to heaven, of which that was
the emblem. The entrance into the
most holy place was forbidden to all
but the high priest; but now access
to the real' holy ofholies' was granted
to all in the name of the great High
Priest of the Christian profession.
~ By the blood of Jesus. The blood
of Jesus is the means by which this
access to heaven is procured. The
Jewish high priest entered the holy
of holies with the blood of bullocks
and of rams (Notes cli. ix. 7.); but the
Saviour offered his own blood, and
that became the means by whicl we
may have access to God.
20. By a new and living way. By
a new method or manner. It was a
mode of access that was till then unknown. No doubt many were saved
before the Redeemer came, but the
method by which they approached
God was imperfect and difficult. The
word which is here rendered newrp6abarcv-occurs nowhere else in the
New Testamerct. It properly means


us through the veil, that is to
say, his flesh;
I or, new-made.
slain, or killed thereto; i. e. newly
killed, just dead; and then fresh, re
cent. Passow. It does not so much
convey the idea that it is new in the
sense that it had never existed before,
as new in the sense that it is recent,
or fresh. It was a way which was
recently disclosed, and which had all
the freshness of novelty. It is called
a 'living way,' because it is a method
that imparts life, or because it leads
to life and happkiess. Doddridge ren.
ders it 'ever-living way,' and sup.
poses, in accordance with the opinion
of Dr. Owen, that the allusion is to
the fact that under the old dispensa.
tion the blood was to be offered as
soon as it was shed, and that it coul
not be offered when it was cold an,
coagulated. The way by Christ was
however, always open.   His blood
was, as it were, always warm, and as
if it had been recently shed. This
interpretation seems to derive some
support from the word which is rendered 'new.' See above. The word
living, also, has often the sense of
perennial, or perpetual, as when applied to a fountain always running, in
opposition to a pool that dries up (see
Notes on John iv. 10), and the new
way to heaven may be called living
in all these respects. It is a way that
conducts to life. It is ever-living-as
if the blood which was shed always
retained the freshness of that which
is flowing from the vein. And it is
perpetual and constant-like a fountain that always flows-for it is by a
sacrifice whose power is perpetual
and unchanging. ~ Which he hath
consecrated for us. Marg. 'or new
made.' The word here used means
properly to renew, and then to initiate,
to consecrate, to sanction. The idea
is, that he has dedicated this way for
our use; as if a temple or house were
set apart for our service. It is a path
consecrated by him for the service
and salvation of man; a way of access
to the eternal sanctuary for the sinner




236


HEBREWS.


LA. D. 64


21 And having an high priest
over the house of God;
22 Let us draw near with a
true heart, in h full assurance
a c. 4. 14-16.  b Ep. 3. 12.
which has been set apart by the Redeemer for this service alone. ~ T'rough
the veil, that is to say, hisJlesh. The
Jewish high priest entered into the
most holy place through the veil that
divided the holy from the most holy
place. That entrance was made by
his drawing the veil aside, and thus
the interior sanctuary was laid open.
But there has been much difficulty
felt in regard to the sense of the expression here used. The plain meaning of the expression is, that the way
to heaven was opened by means, or
through the medium of the flesh of
Jesus; that is, of his body sacrificed
for sin, as the most holy place in the
temple was entered by means or
through the medium of the veil. We
are not to suppose, however, that the
apostle meant to say that there was
in all respects a resemblance between
the veil and the flesh of Jesus, nor
that the veil was in any manner typical of his body, but there was a resemblance in the respect under consideration-to wit, in the fact that the holy
place was rendered accessible by withdrawing the veil, and that heaven was
rendered accessible through the slain
body of Jesus. The idea is, that there
is by means both of the veil of the
temple, and of the body of Jesus, a
medium of access to God. God dwelt
in the most holy place in the temple
behind the veil by visible symbols,
and was to be approached by removing the veil; and God dwells in heaven, in the most holy place there, and
is to be approached only through the
offering of the body of Clrist. Prof.
Stuart supposes that the point of the
comparison may be, that the veil of
the temple operated as a screen to
hide the visible symbol of the presence
of God from human view, and that in
like manner the body of Jesus might
to regardoi as a " kind of temporary


of faith, having our hearts sprin.
kled c from an evil conscience,
and our bodies washed with
pure water.
c Eze. 3G. 25.


tabernacle, or veil of the divine nature
which dwelt within him," and that
"as the veil of the tabernacle concealed the glory of Jehovah in the
holy of holies, from the view of men,
so Christ's flesh or body screened or
concealed the higher nature from our
view, which dwelt within this veil, as
God did of old within the veil of the
temple." See this and other views
explained at length in the larger commentaries. It does not seem to me
to be necessary to attempt to carry
out the point of the comparison in all
respects.  The simple idea which
seems to have been in the mind of
the apostle was, that the veil of the
temple, and the body of Jesus were
alike in this respect, that they were
the medium of access to God. It is
by the offering of the body of Jesus;
by the fact that he was clothed with
flesh, and that in his body he made
an atonement for sin, and that with
his body raised up from the dead he
has ascended to heaven, that we have
access now to the throne of mercy.
21. And having an High Priest
over the house of God. Over the spiritual house of God; that is, the church.
Comp. Notes on ch. iii. 1-6. Under
the Jewish dispensation there was a
great high priest, and the same is true
under the Christian dispensation.
This the apostle had shown at length
in the previous part of the epistle.
The idea here is, that as under the
former dispensation it was regarded
as a privilege that the people of God
might have access to the mercy-seat
by means of the high priest; so it
is true in a much higher sense that
we may now have access to God
through our greater and more glori
ous HIigh Priest.
22. Let us draw near swith a true
heart. In prayer and praise; in every
act of confidence and of worship. A




A.. D. 64.]


CHAPTER X.


237


sincere heart was required under the
ancient dispensation; it is always
demanded of men when they draw
near to God to worship him. See
John iv. 23, 24. Every form of religion which God has revealed requires
the worshippers to come with pure
and holy hearts. ~ In full assurance
of faith. See the word here used explained in the Notes on ch. vi. 11.
The 'full assurance of faith' means
unwavering confidence; a fullness of
faith in God which leaves no room
for doubt. Christians are permitted
to come thus because God has revealed himself through the Redeemer as
in every way deserving their fullest
confidence. No one approaches God
in an acceptable manner who does
not come to him in this manner.
What parent would feel that a child
came with any right feelings to ask
a favour of him who had not the
fuilest confidence in him? ~ Having
our hearts sprinkled from an evil conscience. By the blood of Jesus. This
was fitted to make the conscience
pure. The Jewish cleansing or sprinkling with blood related only to that
which was external, and could not
make the conscience perfect (ch. ix.
9), but the sacrifice offered by the
Saviour was designed to give peace
to the troubled mind, and to make it
pure and holy. An ' evil conscience'
is a consciousness of evil, or a conscience oppressed with sin; that is a
conscience that accuses of guilt. We
are made free from such a conscience
through the atonement of Jesus, not
because we become convinced that
we have not committed sin, and not
because we are led to suppose that
our sins are less than we had otherwise supposed-for the reverse of both
these is true-but because our sins
are forgiven, and since they are freely
pardoned they no longer produce remorse and the fear of future wrath.
A child that has been forgiven may
feel that he has done very wrong, but
still he will not be then overpowered
with distress in view of his guilt, or
with the apprehension of punishment.
~ And our bodies washed with pure


water. It was common for the Jews
to wash themselves, or to perform va.
rious ablutions in their services. See
Ex. xxix. 4; xxx. 19-21; xl. 12;
Lev. vi. 27; xiii. 54. 58; xiv 8 q
xv. 16; xvi. 4. 24; xxii. 6. Comp.
Notes on Mark vii. 3. The same
thing was also true among the heathen. There was usually, at the en
trance of their temples, a vessel placed
with consecrated water, in which, as
Pliny says (Hist. Nat. Lib. xv. c. 30),
there was a branch of laurel placed
with which the priests sprinkled all
who approached for worship. It was
necessary that this water should be
pure, and it was drawn fresh from
wells or fountains for the purpose.
Water from pools and ponds was re
garded as unsuitable, as was also even
the purest water of the fountain, if it
had stood long. ZEneas sprinkled himself in this manner, as he was about
to enter the invisible world (ZEn. vi.
635), with fresh water. Porphyry
says that the Essenes were accustomed to cleanse themselves with the
purest water. Thus Ezekiel also says,
"Then will I sprinkle clean water
upon you, and you shall be clean."
Sea-water was usually regarded as
best adapted to this purpose, as the
salt was supposed to have a cleansing
property. The Jews who dwelt near
the sea, were thence accustomed, as
Aristides says, to wash their hands
every morning on this account in the
sea-water.  Potter's Gr. Archae. i.
222. Rosenmiiller, Alte und Neue
Morgenland, in loc. It was from the
heathen custom of placing a vessel
with consecrated water at the en.
trance of their temples, that the Ro.
man Catholic custom is derived in
their churches of placing 'holy wa.
ter' near the door, that those who wor.
ship there may ' cross themselves.' In
accordance with the Jewish custom
the apostle says, that it was proper
that under the Christian dispensation
we should approach God having performed an act emblematic of purity
by the application of water to the
body. That there is an allusion to
baptism is clear. The apostle is com



238


HE-BREWS.


[A. D. 64.


23 Let us hold fast the pro- vering; (for he a is faithful that
fession of our faith without wa- promised;)


I


a 1 Th. 5. 24.


paring the two dispensations, and his
aim is to show that in the Christian
dispensation there was everything
which was regarded as valuable and
important in the old. So he had shown
it to have been in regard to the fact
that there was a Lawgiver; that there
was a great High Priest; and that
there were sacrifices and ordinances
of religion in the Christian dispensa.
tion as well as the Jewish. In regard
to each of these, he had shown that
they existed in the Christian religion
in a much more valuable and important
sense than under the ancient dispensation. In like manner it was true,
that as they were required to come to
the service of God, having performed
various ablutions to keep the body
pure, so it was with Christians. Water was applied to the Jews as emblematic of purity, and Christians
came, having had it applied to them
also in baptism, as a symbol of holiness. It is not necessary, in order
to see the force of this, to suppose
that water had been applied to the
whole of the body, or that they had
been completely immersed, for all the
force of the reasoning is retained by
the supposition that it was a mere
symbol or emblem of purification. The
whole stress of the argument here
turns, not on the fact that the body
had been washed all over, but that the
worshipper had been qualified for the
spiritual service of the Most High in
connexion with an appropriate emblematic ceremony. The quantity of
water used for this is not a material
point, any more than the quantity of
oil was in the ceremony of inaugurating kings and priests. This was
not done in the Christian dispensation by washing the body frequently,
as in the ancient system, nor even
necessarily by washing the whole body
-which would no more contribute to
the purity of the heart than by application of water to any part of the




body, but by the fact that water had
been used as emblematic of the puri.
fying of the soul. The passage before us proves, undoubtedly, (1) that
water should be applied under the
new dispensation as an ordinance of
religion; and (2) that pure water
should be used -for that only is a
proper emblem of the purity of the
heart.
23. Let us hold fast the profession
of our faith without wavering. To
secure this was one of the leading
designs of this epistle, and hence the
apostle adverts to it so frequently. It
is evident that those to whom he wrote
were suffering persecution (ch. xii.),
and that there was great danger that
they would apostatize. As these persecutions came probably from the
Jews, and as the aim was to induce
them to return to their former opin
ions, tile object of the apostle is to
show that there was in the Christian
scheme every advantage of which the
Jews could boast; everything pertaining to the dignity of the great Found
er of the system, the character of the
High Priest, and the nature and value
of the sacrifices offered, and that all
this was possessed far more abun,
dantly in the permanent Christian
system than in that which was typical
in its character, and which were designed soon to vanish away. In view
of all this, therefore, the apostle adds
that they should hold fast the profes.
sion of their faith without being shaken by their trials, or by the argu
ments of their enemies. We have the
same inducement to hold fast the profession of our faith-for it is the same
religion still; we have the same Sa.
viour, and there is held out to us still
the same prospect of heaven. ~ For
he is faithful that promised. To in.
duce them to hold fast their profes.
sion, the apostle adds this additional
consideration. God, who had pro.
mised eternal life to them, was faith.




A, D. 64.]


CHAPTER X.


239


24 And let us consider one
another, to provoke unto love
and to good works:


25 Not forsaking the assem.
bling of ourselves together, as
the manner of some is; but


ful to all that he had said. The argument here is, (1.) That since God
is so faithful to us, we ought to be
faithful to him. (2.) The fact that
he is faithful is an encouragement to
us. We are dependent on him for
grace to hold fast our profession. If
he were to prove unfaithful, we should
have no strength to do it. But this he
never does; and we may be assured
that all that he has promised he will
perform. To the service of such a
God, therefore, we should adhere without wavering. Comp. Notes on I.
Cor. x. 13.
24. And let us consider one another.
Let us so regard the welfare of others
as to endeavour to excite them to persevere in the Christian life. The idea
is, that much might be done in securing perseverance and fidelity by mutual, kind exhortation. They were
not to be selfish; they were not to re.
gard their own interests only (Notes
Phil. ii. 4); they were to have a kind
sympathy in the concerns of each
other. They had, as Christians have
now, the same duties to perform, and
the same trials to meet, and they
should strengthen each other in their
trials and encourage them in their
work. IT To provoke unto love. We
use the word provoke now in a somewhat different sense as meaning to
offend, to irritate, to incense; but its
original meaning is to arouse, to excite, to call into action, and it is used
in this sense here. The Greek is,
literally, ' unto a paroxysm of love'es 7rapovcaobv; -the word paroxysm
meaning excitement or impulse, and
the idea is, that they were to cndeavour to arouse or excite each other to
the manifestation of love. The word
is that which properly expresses excitement, and means that Christians
should endcavour to excite each other.
Men are sometimes afraid of excitement in religion. But there is no danger that Christians will ever be excited


to love each other too much, or to perform too many good works.
25. Not forsaking the assembling
of ourselves together. That is, for purposes of public worship. Some expositors have understood the word here
rendered assembling- flravvaywy7ivas 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 that which
is commonly adopted, that it refers
to public worship. The Greek word
(the noun) is used nowhere else in
the New Testament, except in II.
Thess. ii. 1, where it is rendered gathering together. The verb is used
in Matt. xxiii. 37; xxiv. 31; Mark i.
33; xiii. 27; Luke xii. 1; xiii. 34, in
all which places it is rendered gather
ed 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 pro.
priety of this duty, and on that ac.
count may have neglected it. (4.) 0O




240


HEBREWS.


[A. D. 64


exhorting one another: and so much the more as a ye see the
a Ro. 13. 11.      day approaching.


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 men 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 men 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 explana
tion 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 fol.
lowing considerations. (1.) The term
used ---'ay'-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.
Ps. xxvii. 13; I. Sam. xxvi. 10; Jer.
xxx. 7; Ezek. xxi. 5; Notes Isa ii.
12. (2.) Such a period was distinctly
predicted by the Saviour, and the indications which would precede it were
clearly pointed out. See Matt. xxiv.
That event was then so near that
the Saviour said that 'that generation
would not pass' until the prediction
had been fulfilled. Matt. xxiv. 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 epis.




A. D. 64.]


CHAPTER X.


241


26 For if b we sin wilfully knowledge of the truth, there
after that we have received the remaineth no more sacrifice for
a Nu. 15. 30. c. 6. 4. &c  sins,
tie there were indications that that ence here is not to the 'second ad
day was approaching. Those indi- vent' of the Redeemer, but tothe apcations were of so marked a charac- proaching destruction of Jerusalem.
ter that when the time approached At the same time, it is not improper
they could not well be mistaken (see to use this passage as an exhortation
Matt. xxiv. 6-12. 24. 26), and it is to Christians to fidelity when they
probable that they had already begun shall see that the end of the world
to appear. (5.) There were no such draws nigh, and when they shall per
indications that the Lord Jesus was ceive indications that the Lord Jesus
about to appear to set up a visible is about to come. And so of death.
kingdom. It was not a fact that that We should be the more diligent when
was about to occur, as the result has we see the indications that the great
shown; nor is there any positive Messenger is about to come to sumproof that the mass of Christians mon us into the presence of our final
were expecting it, and no reason to Judge. And who does not know that
believe that the apostle Paul had any he is approaching him with silent and
such expectation. See II. Thess. ii. steady footsteps, and that even now
1-5. (6.) The expectation that the he may be very near?  Who can fail
destruction of Jerusalem was refer- to see in himself indications that the
red to, and was about to occur, was time approaches when he must lie
just that which might be expected to down and die?  Every pang that we
produce the effect on the minds of the suffer should remind us of this; and
Hebrew Christians which the apostle when the hair changes its hue, and
here refers to. It was to be a solemn time makes furrows in the cheek, and
and fearful event. It would be a re- the limbs become feeble, we should
markable manifestation of God. It regard them as premonitions that he
would break up the civil and ecclesi- is coming, and should be more dili.
astical polity of the nation, and would gent as we see that he is drawing
scatter them abroad. It would re- near.
quire all the exercise of their patience  26. For if we sin wilfully after that
and faith in passing through these we have received the knowledge of the
scenes. It might be expected to be a truth. If after we are converted and
time when many would be tempted to become true Christians we should
apostatize, and it was proper, there- apostatize, it would be impossible to
fore, to exhort them to meet together, be recovered again, for there would
and to strengthen and encourage each be no other sacrifice for sin; no way
ether as they saw that that event was by which we could be saved. This
drawing near. The argument then passage, however, like ch. vi. 4-6,
would be this. The danger against has given rise to much difference
which the apostle desired to guard of opinion. But that the above is
those to whom he was writing was, the correct interpretation, seems evi.
that of apostasy from Christianity to dent to me from the following conJudaism.  To preserve them  from  siderations.  (1.) It is the natural
this, he urges the fact that the down- and obvious interpretation, such as
Call of Judaism was near, and that would occur probably to ninety-nine
every indication which they saw of readers in a hundred, if there were no
its approach ought to be allowed to theory to support, and no fear that it
influence them, and to guard them would conflict with some other doe.
from that danger. It is for reasons trine. (2.) It accords with the scope
such as these that I suppose the refer. of the epistle, whioh is, to keep thblM
91




242


HEBREWS.


[A. D. 64.


whom the apostle addressed from re- or 'the unpardonable sin.' The word
turning again to the Jewish religion, rendered 'wilfiully' —KouvoC-a -occurs
under the trials to which they were nowhere else in the New Testament,
subjected. (3.) It is in accordance except in I. Pet. v 2, where it is renwith the fair meaning of the language dered willingly —' aking the over-the words 'after that we have re- sight thereof [of the church] not by
ceived the knowledge of the truth,' constraint, but willingly.' It properly
referring more naturally to true con- means, willingly, voluntarily, o' out
version than to any other state of own accord, and applies to cases
mind. (4.) The sentiment would not where no constraint is used. It ibe correct if it referred to any but not to be construed here strictly, o.
real Christians. It would not be true metaphysically, for all sin is voluntary,
that one who had been somewhat en- or is committed willingly, but must
lightened, and who then sinned ' wil- refer to a deliberate act, where a man
fully,' must look on fearfully to the MEANS to abandon his religion, and to
judgment without a possibility of turn away from God. If it were t~
being saved. There are multitudes be taken with metaphysical exactness,
of cases where such persons are saved. it would demonstrate that every ChrisThey wilfully resist the Holy Spirit; tian who. ever does anything wrong,
they strive against him; they for a no matter how small, would be lost.
long time refuse to yield, but they are But this cannot, from the nature of
brought again to reflection, and are the case, be the meaning. The apos
led to give their hearts to God. (5.) It tle well knew that Christians do com.
is true, and always will be true, that mit such sins (see Notes on Rom. vii).
if a sincere Christian should apos- and his object here is not to set forth
tatize he could never be converted the danger of such sins, but to guard
again. See Notes on ch. vi. 4-6. Christians against apostasy from their
The reasons are obvious. He would religion. In the Jewish law, as is in
have tried the only plan of salvation, deed the case everywhere, a distinc.
and it would have failed. He would tion is made between sins of oversight,
have embraced the Saviour, and there inadvertence, or ignorance, (Lev. iv. 2,
would not have been efficacy enough 13. 22. 27; v. 15; Num. xv. 24. 27,
in his blood to keep him, and there 28, 29. Qomp. Acts iii. 17; xvii. 30)
would be no more powerful Saviour and sins of presumption; sins that are
and no more efficacious blood of atone- deliberately and intentionally commitment. He would have renounced the ted. See Ex. xxi. 14; Num. xv. 30;
Holy Spirit, and would have shown Deut. xvii. 12; Ps. xix. 13.  The
that his influences were not effectual apostle here has reference, evidently,
to keep him, and there would be no to such a distinction, and means to
other agent of greater power to renew  speak of a decided and deliberate
and save him after he had apostatized. purpose to break away from the reFor these reasons it seems clear to straints and obligations of the Chris.
me that this passage refers to true tian religion. ~ There remaineth no
Christians, and that the doctrine here more sacrifice for sins. Should a man
taught is, that if such an one should do this, there is no sacrifice for sins
apostatize, he must look forward only which could save him. He would
to the terrors of the judgment, and to have rejected deliberately the only
final condemnation. Whether this in atonement made for sin, and there
fact ever occurs, is quite another will be no other made. It is as if a
question. In regard to that inquiry, man should reject the only medicine
see Notes on ch. vi. 4-6. If this that could heal him, or push away
view be correct, we may add, that the tile only boat that could save him
passage should not be regarded as when shipwrecked. See Notes ch. vi.
applying to what is commonly known 6. The sacrifice made for sin by the
as the ' sin against the Holy Ghost,' Redeemer is never to be repeated.




A. D. 64.]


CHAPTER X.


4S3


27 But a certain fearful looking for of judgment, and fiery a
indignation which shall devour
the adversaries.
a Zeph. 1. 18; 3. 8.
and if that is deliberately rejected,
the soul must be lost.
27. But a certain fearful lookingfor
of judgment. The word' certain' here
does not mean fixed, sure, inevitable,
as our translation would seem to imply. The Greek is the same as 'a
(rTs) fearful expectation,' &c. So it
is rendered by Tindall. The idea is,
that if there was voluntary apostasy
after having embraced the Christian
religion, there could be nothing but an
expectation of the judgment to come.
There could be no other hope but
that through the gospel, and as this
would have been renounced, it would
follow that the soul must perish. The
' farful apprehension' or expectation
here does not refer so much to what
would be in the mind itself, or what
would be experienced, as to what
must follow. It might be that the
person referred to would have no realizing sense of all this, and still his
situation be that of one who had nothing to expect but the terrors of the
judgment to come.  T And fiery indignation. Fire is often used in the
Scriptures as an emblem of fierce
punishment. The idea is, that the
person referred to could expect nothing but the wrath of God. ~ Which
shall devour the adversaries. All who
become the adversaries or enemies of
the Lord. Fire is often said to devour, or consume, and the meaning
here is, that those who should thus
become the enemies of the Lord must
perish.
28. He that despised Moses' law.
That is, the apostate from the religion of Moses. It does not mean
that in all cases the offender against
the law of Moses died without mercy,
but only where offences were punishable with death, and probably the
apostle had in his eye particularly the,jase of apostasy from the Jewish re

28 He b that despised Moses'
law died without mercy under
two or three witnesses:
29 Ofc how much sorer pun.,
b De. 17. 2-13.     c c. 2. 3.
ligion. The subject of apostasy from
the Christian religion is particularly
under discussion here, and it was natural to illustrate this by a reference
to a similar case under the law of
Moses. The law in regard to apos.
tates from the Jewish religion was
positive.  There was no reprieve.
Dcut. xiii. 6-10.  ~ Died without
mercy. That is, there was no provi.
sion for pardon. TT Under two or three
witnesses. It was the settled law
among the Hebrews that in all cases
involving capital punishment, two or
three witnesses should be necessary.
That is, no one was to be executed
unless two persons certainly bore testimony, and it was regarded as important, if possible, that three witnesses should concur in the statement.
The object was the security of the
accused person if innocent.  The
principle in the law was, that it was
to be presumed that two or three persons would be much less likely to
conspire to render a false testimony
than one would be, and that two or
three would not be likely to be deceived in regard to a fact which they
had observed.
29. Of how much sorer punishment,
suppose ye, shall he be thought worthy
That is, he who renounces Christianity ought to be regarded as deserving
a much severer punishment than the
man who apostatized from the Jewish
religion, and if he ought to be so regarded he will be-for God will treat
every man as he ought to be treated
This must refer to future purishment,
for the severest punishment was in
flicted on the apostate from the Jewish religion which can be in this
world-death; and yet the apostle here
says that a severer punishment than
that would be deserved by him who
should apostatize from the Christian
faith. The reasons why so much se.




244


HEBREWS.


[A. D. 64.


ishment, suppose ye, shall he
be thought worthy, who hath
trodden under foot the Son of
God, and hath counted the


I


blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done do.
spite unto the Spirit of grace l
a Mat. 12. 31, 32.




vercr punishment would be deserved,
are such as these:-the Author of the
Christian system was far more exalted than Moses, the founder of the
Jewish system; he had revealed more
important truths; he had increased
and confirmed the motives to holiness; he had furnished more means
for leading a holy life; he had given
himself as a sacrifice to redeem the
soul from death, and he had revealed
with far greater clearness the truth
that there is a heaven of glory and of
holiness. He who should apostatize
from the Christian faith, the apostle
goes on to say, would also be guilty
of the most aggravated crime of
which man could be guilty-the
crime of trampling under foot the Son
of God, of showing contempt for
his holy blood, and despising the
Spirit of grace. ~ Who hath trodden
under foot the Son of God. This language is taken either from the custom
of ancient conquerors who were accustomed to tread on the necks of
their enemies in token of their being
subdued, or from the fact that men
tread on that which they despise and
contemn. The idea is, thaL he who
should apostatize from the Christian
faith would act as if he should indignantly and contemptuously trample
on God's only Son.   What crime
could be more aggravated than this?
~ And hath counted the blood of the
covenant.  The blood of Jesus by
which the new covenant between God
and man was ratified. See Notes on
ch. ix. 16-20. Comp. Notes on Matt.
txvi. 28. 1 Wherewith he was sanctified. Made holy, or set apart to the
service of God. The word sanctify is
used in both these senses.  Prof.
Stuart renders it, ' by which expiation
is made;' and many others, in accordance with this view, have supposCd that it refers to the Lord Jesus.




-




But it seems to me that it refers to
the person who is here supposed to
renounce the Christian religion, or to
apostatize from it. The reasons for
this are such as these. (1.) It is the
natural and proper meaning of the
word here rendered sanctified. This
word is commonly applied to Christians in the sense that they are made
holy. Sec Acts xx. 32; xxvi. 18; I.
Cor. i. 2; Jude 1. Comp. John x. 36;
xvii. 17. (2.) It is unusual to apply
this word to the Saviour. It is true,
indeed, that he says (John xvii. 19),
'for their sakes I sanctify myself,'
but there is no instance in which he
says that he was sanctified by his own
blood. And where is there an instance
in which the word is used as meaning
'to make expiation?' (3.) The supposition that it refers to one who is
here spoken of as in danger of apostasy, and not of the Lord Jesus,
agrees with the scope of the argument.
The apostle is showing the great guilt,
and the certain destruction, of one who
should apostatize from the Christian
religion. In doing this, it was natural to speak of the dishonour which
would thus be done to the means
which had been used for his sanctification-the blood of the Redeemer.
It would be treating it as if it were a
common thing, or as if it might be
disregarded like anything else which
was of no value. ~ An unholy thing.
Gr. common; often used in the sense
of unholy. The word is so used because that which was holy was separated from a common to a sacred use.
What was not thus consecrated was
free to all, or was for common use,
and hence also the word is used to
denote that which is unholy. T And
hath done despite unto the spirit of
grace. The Holy Spirit, called ' the
Spirit of grace,' because he confera
favour or grace on men. The mean.




A. D. 64.]


CHAPTER X.


245


30 For we know him that
hath said, Vengeance a belongCth unto me, I will recompense,
saith the Lord. And again, b
a De 32. 35, 36.  b Ps. 135. 14.


The Lord shall judge his people.
31 It is a fearful thing to
fall into the hands of the living
God.


ing of tile phrase 'done despite unto'
-- vvpias —is, 'having reproached,
or treated with malignity, or contempt.' The idea is, that if they were
thus to apostatize, they would by such
an act treat the Spirit of God with
disdain and contempt. It was by him
that they had been renewed; b1 him
that they had been brought to embrace
the Saviour and to love God; by him
that they had any holy feelings or
pure desires; and if they now apostatized from religion, such an act
would be in fact treating the Holy
Spirit with the highest indignity. It
would be saying that all his influences
were valueless, and that they needed
no help from him. From such considerations, the apostle shows that if
a true Christian were to apostatize,
nothing would remain for him but
the terrific prospect of eternal condemnation. He would have rejected the
only Saviour; he would have in fact
treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify men, as
a common thing, and would have
shown the highest disregard for the
only agent who can save the soulthe Spirit of God. How could such
an one afterwards be saved? The
apostle does not indeed say that any
one ever would thus apostatize from
the true religion, nor is there any
reason to believe that such a case
ever has occurred, but if it should occur the doom would be inevitable.
How dangerous then is every step
which would lead to such a precipice!
And how strange and unscriptural the
opinion held by so many that sincere
C hristians may ' fall away' and be renewed, again and again!
30. For we know him that hath said.
We know who has said this-God.
They knew this because it was renorded in their own sacred books.
21 *


~ Vengeance belongeth unto me, &c.
This is found in Deut. xxxii. 35. See
it explained in the Notes on Romans
xii. 19. It is there quoted to show
that we should not avenge ourselves;
it is here quoted to show that God
will certainly inflict punishment on
those who deserve it. If any should
apostatize in the manner here referred
to by the apostle, they would, says he,
be guilty of great and unparalleled
wickedness, and would have the cer.
tainty that they must meet the wrath
of God. ~ And again, the Lord shall
judge his people. This is quoted from
Deut. xxxii. 36. That is, he will judge
them when they deserve it, and pun.
ish them if they ought to be punished.
The mere fact that they are his people will not save them from punishment if they deserve it, any more than
the fact that one is a beloved child
will save him from correction when
he does wrong. This truth was abundantly illustrated in the history of the
Israelites; and the same great principle would be applied should any
sincere Christian apostatize from his
religion. He would have before him
the certainty of the most fearful and
severe of all punishments.
31. It is afearful thing tofall int
the hands of the living God. There
may be an allusion here to the request
of David to ' fall into the hands of the
Lord and not into the hands of men,'
when it was submitted to him for the
sin of numbering the people, whether
he would choose seven years of fi.
mine, or flee three months before hit
enemies, or have three days of pesti
lence. II. Sam. xxiv. He preferred
' to fall into the hands of the Lord,
and God smote seventy thousand mea
by the pestilence. The idea here it
that to fall into the hands of the Lord
after having despised his mercy am
rejected his salvation, would be tex




HEBREWS.


[A. D. 64.


32 But call to remembrance
the former days, in which, after
ye were illuminated, ye endured
a great fight of afflictions;


rific; and the fear of this should
deter from the commission of the
dreadful crime. The phrase ' living
God' is used in the Scripture in opposition to idols. God always lives;
his power is capable of being always
exerted. He is not like the idols of
wood or stone which have no life, and
which are not to be dreaded, but he
always lives. It is the more fearful
to fall into his hands because he will
live for ever. A man who inflicts
punishment will die, ar A the punishment will come to an end; but God
will never cease to exist, and the punishment which he is capable of inflicting to-day he will be capable of inflicting for ever and ever. To fall
into his hands, therefore,for the purpose of punishment —which is the
idea here-is fearful, (1) because he
has all power, and can inflict just
what punishment he pleases; (2) because he is strictly just, and will inflict the punishment which ought to
be inflicted; (3) because he lives for
ever, and can carry on his purpose
of punishment to eternal ages, and (4)
because the actual inflictions of punishment which have occurred show
what is to be dreaded. So it was on
the old world; on the cities of the
plain; on Babylon, Idumea, Capernaum, and Jerusalem; and so it is in
the world of wo-the eternal abodes
of despair where the worm never dies.
All men must, in one sense, fall into
his hands. They must appear before
him. They must be brought to his
bar when they die. How unspeakably important it is then now to cmbrace his offers of salvation, that we
may not fall into his hands as a
righteous, avenging judge, and sink
beneath his uplifted arm for ever 
32. But call to remembrance the
former days. It would seem from
this, that at the time when the apos

33 Partly, whilst ye were
made a gazing-stock, both by
reproaches and afflictions; and
partly, whilst ye became a corn
a 1 Th. 2. 14.
tle wrote this epistle they were suffer.
ing some severe trials, in which they
were in great danger of apostatizing
from their religion. It is also manifest that they had on some former
occasion endured a similar trial, and
had been enabled to bear it with a
Christian spirit, and with resignation.
The object of the apostle now is to
remind them that they were sustained
under those trials, and he would en
courage them now to similar patience
by the recollection of the grace then
conferred on them. What was the
nature of their former trials, or of
that which they were then experiencing, is not certainly known. It
would seem probable, however, that
the reference in both instances is to
some form of persecution by their own
countrymen. The meaning is, that
when we have been enabled to pass
through trials once, we are to make the
remembrance of the grace then bestowed on us a means of supporting
and encouraging us in future trials.
I After ye were illuminated. After
you became Christians, or were enlightened to see the truth. This phrase,,
referring here undoubtedly to the fact
that they were Christians, may serve
to explain the disputed phrase in cll.
vi. 4. See Notes on that passage.
I A great fight of afflictions. The
language here seems to be taken from
the Grecian games. The word ' fight'
means properly contention, combat,
such as occurred in the public games.
Here the idea is, that in the trials referred to, they had a great struggle;
that is, a struggle to maintain their
faith without wavering, or against
those who would have led them to
apostatize from their religion. Some
of the circumstances attending this
conflict are alluded to in the following
verses.
33. Partly. That is, your affliction




A. D. 64.]


CHAPTER X.


247


panions of them that were so
used.
34 For ye had compassion of
me in my bonds, and took joyfully the spoiling of your goods,


knowing' in yourselves that ye
have in heaven a a better arid
an enduring substance.
I or, that ye have in yourselves; or, Jft
yourselves.
a Lu. 12. 33.


consisted partly in this. The Greek
is, 'this'-specifying one kind of affliction that they were called to endure. I Whilst ye were made a gazing-stock. Gr. earTiLd6pEvoi-you were
made a public spectacle, as if in a
theatre; you were held up to public
view, or exposed to public scorn.
When this was done, or in precisely
what manner, we arc not told. It
was not an uncommon thing, however, for the early Christians to be
held up to reproach and scorn, and
probably this refers to some time
when it was done by rulers or magistrates. It was a common custom
amnong the Greeks and Romans to
lead criminals, before they were put
to death, through the theatre, and,hus to expose them to the insults and
reproaches of the multitude. See the
proofs of this adduced by Kuinoel on
this passage.  The language here
seems to have been taken from this
custom, though there is no evidence
that the Christians to whom Paul refers had been treated in this manner.
I By reproaches. Reproached as being
the followers of Jesus of Nazareth;
probably as weak and fanatical. ~ And
qflictions. Various sufferings inflicted
on them. They were not merely reviled in words, but they were made
to endure positive sufferings of various kinds. ~ And partly, while ye
became companions of them that were
so used. That is, even when they
had not themselves been subjected to
these trials, they had sympathized
with those who were. They doubtless imparted to them of their property; sent to them relief, and identified themselves with them.  It is
not known to what particular occasion the apostle here refers. In the
next verse he mentions one instance
in which they had done this, in aidang him when he was a prisoner.


34. For ye had compassion of me in
my bonds. You sympathized with
me when a prisoner, and sent to my
relief. It is not known to what particular instance of imprisonment the
apostle here refers. It is probable,
however, that it was on some occasion
when he was a prisoner in Judea, for
the persons to whom this epistle was
sent most probably resided there.
Paul was at one time a prisoner more
than two years at Cesarca (Acts xxiv.
27), and during this time he was kept
in the charge of a centurion, and his
friends had free access to him. Acts
xxiv. 23. It would seem not improbable that this was the occasion to
which he here refers. ~ And took
joyfully the spoiling of your goods.
The plunder of your property. It was
not an uncommon thing for the early
Christians to be plundered. This was
doubtless a part of the ' afflictions' to
which the apostle refers in this case.
The meaning is, that they yielded
their property not only without resistance, but with joy. They, in common
with all the early Christians, counted
it a privilege and honour to suffer in
the cause of their Master. See Notes
on Plil. iii. 10; Comp. I. Phil. iv. 13.
Men may be brought to such a state
of mind as to part with their property
with joy. It is not usually the case;
but religion will enable a man to do
it. ~ Knowing in yourselves. Marg.
' or, that ye have in yourselves; or, for
yourselves.' The true rendering is
' knowing that ye have for yourselves.'
It does not refer to any internal know.
ledge which they had of this, but to
the fact that they were assured that
they had laid up for themselves a better inheritance in heaven. IT That ye
have in heaven a better and an enduring substance. Better than any earth.
ly possession, and more permanent.
It is (1.) better; it is worth more; it




948


HEBREWS.


[A. D. 64


35 Cast not away therefore
your confidence, which hath
great I recompense of reward.
36 For ye have need of paa Mat. 5. 12.
gives more comfort; it makes a
man really richer. The treasure laid
up in heaven is worth more to a
man than all the wealth of Croesus.
It will give him more solid peace
and comfort; will better serve his
turn in the various situations in which
he may be placed in life, and will
do more on the whole to make him
happy. It is not said here that property is worth nothing to a manwhich is not true, if he uses it wellbut that the treasures of heaven are
worth more. (2.) It is more enduring.
Property here soon vanishes. Riches
take to themselves wings and fly
away, or at any rate all that we possess must soon be left. But in heaven all is permanent and secure.
No calamity of war, pestilence, or famine; no change of times; no commercial embarrassments; no failure
of a crop, or a bank; no fraud of
sharpers and swindlers, and no act
of a pick-pocket or highwayman can
take it away; nor does death ever
come there to remove the inhabitants
of heaven from their 'mansions.'
With this hope, therefore, Christians
may cheerfully see their earthly wealth
vanish, for they can look forward to
their enduring and their better inheritance
35. Cast not away therefore your
conmfidence. Gr. 'your boldness;' refiorring to their confident hope in God.
They were not to cast this away, and
to become timid, disheartened, and
discouraged. They were to bear up
manfully under all their trials, and
to maintain a steadfast adherence to
God and to his cause. The command
is not to ' cast this away.' Nothing
could take it from them if they trusted
in God, and it could be lost only by
their own neglect or imprudence.
Rosenmiiller supposes (Alte und Neue
Morgenland, in loc.) that there may


tience; b that, after ye have
done the will of God, ye might
receive the promise.
37 Forc yet a little while,
b Lu. 21. 19.   c Ha. 2. 3, 4.
be an allusion here to the disgrace
which was attached to the act of a
warrior if he cast away his shield.
Among the Greeks this was a crime
which was punishable with death.
Alexander ab Alexand. Gen. Dicr. L.
ii. c. 13. Among the ancient Germans, Tacitus says, that to lose the
shield in battle was regarded as the
deepest dishonour, and that those who
were guilty of it were not allowed to
be present at the sacrifices or in the
assembly of the people. Many, says
he, who had suffered this calamity,
closed their own lives with the halter
under the loss of honour. Tac. Germ.
c. 6. A similar disgrace would attend
the Christian soldier if he should cast
away his shi;.? 1 of faith. Comp. Notes
Eph. vi. 16. 11 Which hath great re.
compense of reward. It will furnish
a reward by the peace of mind which
it gives here, and will be connected
with the rewards of heaven.
36. For ye have need of patience.
They were then suffering, and in all
trials we have need of patience. We
have need of it because there is in us
so much disposition to murmur and
repine; because our nature is liable
to sink under suffering;; and because
our trials are often protracted. All
that Christians can do in such cases
is to be patient-to lie calmly in the
hands of God, and submit to his will
day by day, and year by year. See
James i. 3, 4; Notes Rom. v. 4.
T That after ye have done the will of
God. That is, in bearing trials, for
the reference here is particularly to
afflictions. I Ye might receive the
promise. The promised inheritance
or reward-in heaven. It is implied
here that this promise will not be re.
ceivcd unless we are patient in our
trials, and the prospect of this reward
should encourage us to endure them.
37. For yet a little whi7e.  rhers




x. D. 64.]


CHAPTER X.


249


and he that shall come will
come, and will not tarry.
38 Now the just shall live


seems to be an allusion here to what
the Saviour himself said, 'A little
while, and ye shall not see me; and
again, a little while and ye shall see
mc.' John xvi. 16. Or more probably it may be to Habak. ii. 3. "For
the vision is yet for an appointed time,
but at the end it shall speak, and not
lie: though it tarry, wait for it; because it will surely come, it will not
tarry." The idea which the apostle
means to convey evidently is, that
the time of their deliverance from
their trials was not far remote. I And
he that shall come will come. The
reference here is, doubtless, to the
Messiah. But what coming' of his
is referred to, is more uncertain. Most
probably the idea is, that the Messiah
who was coming to destroy Jerusalem, and to overthrow the Jewish
power (Matt. xxv.), would soon do
this. In this way he would put a period to their persecutions and trials,
as the power of the Jewish people to
afflict them would be at an end. A
similar idea occurs in Luke xxi. 28.
"And when these things begin to
come to pass, then look up, and lift
up your heads; for your redemption
draweth nigh." See Notes on that
passage. The Christians in Palestine
were oppressed, reviled, and persecuted by the Jews. The destruction of
the city and the temple would put an
end to that power, and would be in
fact the time of deliverance for those
who had been persecuted. In the
passage before us, Paul intimates that
that period was not far distant. Perhaps there were already 'signs' of his
coming, or indications that he was
about to appear, and he therefore
urges them patiently to persevere in
their fidelity to him during the little
time of trial that remained. The
same encouragement and consolation
may be employed still. To all the
afflicted it may be said that ' he that
shall come will come' soon. The


by faith. but if any man draw
back, my soul shall have no
pleasure in him.
time of affliction is not long. Soos
the Redeemer will appear to deliver
his afflicted people from all their sorrows; to remove them from a world
of pain and tears; and to raise their
bodies from the dust, and to receive
them to mansions where trials are
for ever unknown. Notes John xiv.
3; I. Thess. iv. 13-18.
38. Now the just shall live by faith
This is a part of the quotation from
Habakkuk (ii. 3, 4), which was pro.
bably commenced in the previous
verse.  See the passage fully ex.
plained in the Notes on Rom. i. 17.
The meaning in the connexion in
which it stands here, in P.ccordance
with the sense in which it was used
by Habakkuk, is, that the righteous
should live by continued confidence in
God. They should pass their lives,
not in doubt, and fear, and trembling
apprehension, but in the exercise of a
calm trust in God. In this sense it
accords with the scope of what the
apostle is here saying. He is exhorting the Christians whom he address.
ed, to perseverance in their religion
even in the midst of many persecutions. To encourage this he says,
that it was a great principle that the
just, that is, all the pious, ought
to live in the constant exercise of
faith in God. They should not con
fide in their own merits, works, or
strength. They should exercise con.
stant reliance on their Maker, and he
would keep them even unto eternal
life. The sense is, that a persevering
confidence or belief in the Lord will
preserve us amidst all the trials and
calamities to which we are exposed.
~ But if any man draw back, my soul
shall have no pleasure in him. This
also is a quotation from Hab. ii. 4,
but from the Septuagint, not from th6
Hebrew. Why the authors of the
Septuagint thus translated the pas.
sage, it is impossible now to say.
The Hebrew is rendered in the corn




250


HEBREWS.


[A. D. 64.


39 But we are not of them but of them that believe to the
who draw back a unto perdition, saving of the soul.
aVer 26


mon version, " Behold, his soul which
is lifted up is not upright in him;"
or more literally, " Behold the scornful;; his mind shall not be happy"
(Stuart); or as Gcsenius renders it,
"See, he whose soul is unbelieving
shall, on this account, be unhappy."
The sentiment there is, that the scorner or unbeliever in that day would
be unhappy, or would not prosper~l l',1?. The apostle has retained
the general sense of the passage, and
the idea which he expresses is, that
the unbeliever, or he who renounces
-is religion, will incur the divine displeasure. He will be a man exposed
to the divine wrath; a man on whom
God cannot look but with disapprobation. By this solemn consideration,
therefore, the apostle urges on them
the importance of perseverance, and
the guilt and danger of apostasy from
the Christian faith. If such a case
should occur, no matter what might
have been the former condition, and
no matter what love or zeal might
have been evinced, yet such an apostasy would expose the individual to
the certain wrath of God. His former love could not save him, any
more than the former obedience of the
angels saved them from the horrors of
eternal chains and darkness, or than
the holiness in which Adam was created saved him and his posterity from
the calamities which his apostasy incurred. 
39. But we are not of them, &c.
We who are true Christians do not
belong to such a class. In this the
apostle expresses the fullest conviction that none of those to whom he
wrote would apostatize. The case
which he had been describing was
only a supposable case, not one which
he believed would occur. He had
only been stating what must happen
If a sincere Christian should apostatize. But he did not mean to say


that this would occur in regard to
them, or in any case. He made a
statement of a general principle un
dcr the divine administration, and he
designed that this should be a means
of keeping them in the path to life.
What could be a more effectual means
than the assurance that if a Christian
should apostatize he must inevitably
perish for ever? See the sentiment
in this verse illustrated at length in
the Notes on ch. vi. 4-10.
R EMARKS.
(1.) It is a subject of rejoicing that
we are brought under a more perfect
system than the ancient people of
God were. We have not merely a
rude outline-a dim and shadowy
sketch of religion, as they had. We
are not now required to go before a
bloody altar every day, and lead up a
victim to be slain. We may come to
the altar of God feeling that the great
sacrifice has been made, and that the
last drop of blood to make atonement
has been shed. A pure, glorious,
holy body was prepared for the Great
Victim, and in that body he did the
will of God and died for our sins.
Vs. 1-10.
(2.) Like that Great Redeemer, let
us do the will of God. It may lead
us through sufferings, and we may
be called to meet trials strongly resembling his. But the will of God
is to be done alike in bearing trials,
and in prayer and praise. Obedience
is the great thing which he demands
which he has always sought. When
his ancient people led up, in faith, a
lamb to the altar, still he preferred
obedience to sacrifice; and when his
Son came into the world to teach us
how to live, and how to die, still the
great thing was obedience. He came
to illustrate the nature of perfect con
formity to the will of God, and he did
that by a most holy life, and by the
most patient submission to all the




A. D. 64.]


CHAPTER X.


trials appointed hlm in his purpose to
make atonement for the sins of the
world. Our model, alike in holy living and holy dying, is to he the Saviour; and like him we are required
to exercise simple submission to the
will of God. Vs. 1-10.,3.) The Redeemer looks calmly forward to the time when all his foes will
be brought in submission to his feet.
Vs. 11, 12. He is at the right hand
of God. His great work on earth is
done. He is to suffer no more. He
is exalted beyond the possibility of
pain and sorrow, and he is seated now
on high looking to the period when
all his foes shall be subdued and he
will be acknowledged as universal
Lord.
(4.) The Christian has exalted
advantages.  lie has access to the
mercy-scat of God. He may enter
by faith into the "Hloliest" -the
'cry heavens where   God dwells.
Christ, his great High Priest, has entered there; has sprinkled over the
mercy-scat with his blood, and ever
lives there to plead his cause. There
is no privilege granted to men like
that of a near and constant access to
the mercy-seat. This is.the privilege
not of a few; and not to be enjoyed
but once in a year, or at distant intervals, but which the most humble
Christian possesses, and which may be
enjoyed at all times, and in all places.
There is not a Christian so obscure,
so poor, so ignorant that lie may not
come and speak to God; and there
is not a situation of poverty, want, or
wo, where he may not make his wants
known with the assurance that his
prayers will be heard through faith
in the great Redeemer. Vs. 19, 20.
(5.) When we come before God, let
our hearts be pure. Ver. 22. The
body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit.
Let the conscience be also pure. Let
us lay aside every unholy thought.
Our worship will not be acceptable;
our prayers will not be heard, if it is
not so. ' If we regard iniquity ii our
nearts the Lord will not hear us. No


matter though there be a great High
Priest; no mattcr though he have
offered a perfect sacrifice for sin, and
no matter though the throne of God
be accessible to men, yet if there is
in the heart the love of sin; if the
conscience is not pure, our prayers
will not be heard. Is this not one
great reason why our worship is so
barren and unprofitable?
(6.) It is the duty of Christians to
exhort one another to mutual fidelity.
Ver. 24. We should so far regard the
interests of each other, as to strive to
promote our mutual advance in piety.
The church is one. All true Chris.
tians arc brethren. Each one has an
interest in the spiritual welfare of
every one who loves the Lord Jesus,
and should strive to increase his
spiritual joy and usefulness. A Chris
tian brothe- often goes astray and
needs kind admonition to reclaim
him; or he becomes disheartened and
needs encouragement to cheer him on
his Christian way.
(7.) Christians should not neglect
to assemble together for the worship
of God. Ver. 25. It is a duty which
they owe to God to acknowledge him
publicly, and their own growth in
piety is essentially connected with
public worship. It is impossible for a
man to secure the advancement of
religion in his soul who habitually
neglects public worship, and religion
will not flourish in any community
where this duty is not performed.
There are great benefits growing out
of the worship of God, which can be
secured in no other way. God has
made us social beings, and he intends that the social principle shall be
called into exercise in religion, as
well as in other things. We have
common wants, and it is proper to
present them together before the
mercy-seat. We have received corn
mon blessings in our creation, in the
Providence of God, and in redemption,
and it is proper that we should assemble together and render united
praise to our Maker for his goodness,
Besides, in any community, the pub
lic worship of God does more to pro




HEBREWS.


[A, D. 64


mote intelligence, older, peace, harmony, friendship, neatness of apparel,
and purity and propriety of intercourse between neighbours, than anything else can, and for which nothing
else can be a compensation. Every
Christian, and every other man, therefore, is bound to lend his influence in
thus keeping up the worship of God,
and should always be in his place in
the sanctuary. The particular thing
in the exhortation of the apostle is,
that this should be done even in the
face of persecution. The early Christians felt so much the importance of
this, that we are told they were accustomed to assemble at night. Forbidden to meet in public houses
of worship, they met in caves, and
even when threatened with death they
continued to maintain the worship of
God. It may be added, that so important is this, that it should be preserved even when the preaching of
the gospel is not enjoyed. Let Christians assemble together. Let them
pray and offer praise. Let them read
the word of God, and an appropriate
sermon. Even this will exert an influence on them and on the community of incalculable importance, and
will serve to keep the flame of piety
burning on the altar of their own
hearts, and in the community around
them.
(8.) We may see the danger of indulging in any sin. Vs. 26, 27. None
can tell to what it may lead. No
matter how small and unimportant it
may appear at the time, yet if indulged in it will prove that there is no
true religion, and will lead on to those
greater offences which make shipwreck of the Christian name, and
ruin the soul. He that ' wilfully' and
deliberately sins 'after he professes
to have received the knowledge of the
truth,' shows that his religion is but
a name, and that he has never known
any thing of its power.
(9.) We should guard with sacred
vigilance against everything which
might lead to apostasy. Vs. 26-29.
Ifa sincere Christian should apostatize
from God, he could never be renewed


and saved. There would remain no
more sacrifice for sins; there is no
other Saviour to be provided; there is
no other Holy Spirit to be sent down
to recover the apostate. Since, therefore, so fearful a punishment would
follow apostasy from the true religion,
we may see the guilt of everything
which has a tendency to it. That
guilt is to be measured by the fearful
consequences which would ensue if it
were followed out; and the Christian
should, therefore, tremble when he it
on the verge of committing any sin
whose legitimate tendency would be
such a result.
(10.) We may learn from the views
presented in this chapter (vs. 26-29),
the error of those who suppose that a
true Christian may fall away and be
renewed again and saved. If there is
any principle clearly settled in the
New Testament, it is, that if a sincere
Christian should apostatize, he must
perish. There would be no possibility
of renewing him. He would have
tried the only religion which saves
men, and it would in his case have
failed; he would have applied to the
only blood which purifies the soul,
and it would have been found inefficacious; he would have been brought
under the only influence which renews the soul, and that would not
have been sufficient to save him.
What hope could there be? What
would then save him if these would
not? To what would he apply —
to what Saviour, to what blood of
atonement, to what renewing and
sanctifying agent, if the gospel, and
the Redeemer, and the Holy Spirit had
all been tried in vain? There are
few errors in the community more
directly at variance with the express
teachings of the Bible than the belief
that a Christian may fall away and
be again renewed.
(11.) Christians, in their conflicts,
their trials, and their temptations,
should be strengthened by what is
past. Vs. 32-35. They should remember the days when they were
afflicted and God sustained them
when they were persecuted and he




A. D. 64.]


CHAPTER X1.


253


CHAPTER XI.
NOW faith is the ' sub itance
of things hoped for, the
brought them relief. It is proper also
to relmember for their own encouragemeint now, the spirit of patience and
submission which they were enabled
to manifest in those times of trial, and
the sacrifices which they were enabled
to make. They may find in such
things evidence that they are the
children of God; and they should find
in their past experience proof that he
who has borne them through past
trials, is able to keep them unto his
everlasting kingdom.
(12.) We need patience-but it is
only for a little time. Vs. 36-39.
Soon all our conflicts will be over.
He that shall come will come and
will not tarry.' He will come to deliver his suffering people from all
their trials. He will come to rescue
the persecuted from the persecutor;
the oppressed from the oppressor; the
down-trodden from the tyrant; and
the sorrowful and sad from their woes.
The coming of the Saviour to each
one of the afflicted is the signal of release from sorrow, and his advent at
the end of the world will be proof
that all the trials of the bleeding and
persecuted church are at an end. The
time too is short before he will appear.
In each individual case it is to be but
a brief period before he will come to
relieve the sufferer from his woes,
and in the case of the church at
large the time is not far remote when
the Great Deliverer shall appear to
receive ' the bride,' the church redeemed, to the 'marnsions' which he
has gone to prepare.
CHAPTER XI.
ANALYSIS OF THE CHAIPTR.
In the close of the previous chapBer, the apostle had incidentally made
mention of faith (vs. 38, 39), and
said that the just should live by faith.
The object of the whole argument in
this epistle was to keep those to whom
it was addressed from apostatizing
22


evidence     of   things   a not
seen.
1 or, ground, or, confidence.
a Ro. 8. 24, 25.
from the Christian religion, and especially from relapsing again into
Judaism. They were in the midst
of trials, and were evidently suffering
some form of persecution, the tendency of which was to expose them to
the danger of relapsing. The indispensable means of securing them from
apostasy was faith, and with a view
to show its efficacy in this respect,
the apostle goes into an extended ac.
count of its nature and effects, occupying this entire chapter. As the
persons whom he addressed had been
Hebrews, and as the Old Testament
contained an account of numerous
instances of persons in substantially
the same circumstances in which they
were, the reference is made to the
illustrious examples of the efficacy of
faith in the Jewish history. The object is, to show that faith, or confidence in the divine promises, has been
in all ages the means of perseverance
in the true religion, and consequently
of salvation. In this chapter, therefore, the apostle first describes or de.
fines the nature of faith (ver. 1), and
then illustrates its efficacy and power
by reference to numerous instances.
Vs. 2-40. In these illustrations he
refers to the steady belief which we
have that God made the worlds, and
then to the examples of Abel, Enoch,
Noah, Abraham, Sarah, Isaac, Jacob,
Joseph, Moses, and Rahab in particular, and then to numerous other examples without mentioning their names.
The object is to show that there is
power in faith to keep the mind and
heart in the midst of trials, and that
having these examples before them,
those whom he addressed should con.
tinue to adhere steadfastly to the
profession of the true religion.
I. Now faith is the substance of
things hoped for. On the general na.
ture of faith, see Notes on Mark xvi.
16. The margin here is, 'ground or
confidence.' Thert is scascely anq




854


HEBREWS.


[A.. 64


verse of the New Testament more
important tha'l this, for it states what
is the nature of all true faith, and is
the only definition of it which is attempted in the Scriptures. Eternal
life depends on the existence and exercise of faith (Mark xvi. 16), and
hence the importance of an accurate
understanding of its nature. The
word rendered substance-V6,rdo-rat —
occurs in the NewI'estanent only in
the following places. In II. Cor. ix.
4; xi. 17; IHcb. iii. 14, where it is
rendered confident and confidence;
and in Heb. i. 3, where it is rendered
person, and in the passage before us.
Comp. Notes on ch. i. 3. Prof. Stuart
renders it here confidence; Chrysostom, " Faith gives reality or substance
to things hoped for." The word properly means that which is placed unc',r (Germ. Unterstellen); then ground,
'. is, foundation, support.' Then it..Cans also reality, substance, existence, in contradistinction from that
which is unreal, imaginary, or deceptive (tduschung). Passow. It seems to
me, therefore, that the word here has
reference to something which imparts
reality in the view of the mind'to
those things which arc not seen, and
which serves to distinguish them from
those things which are unreal and illusive. It is that which enables us
to feel and act as if they were real,
or which causes them to exert an influence over us as if we saw them.
Faith does this on all other subjects
as well as religion. A belief that
there is such a place as London or
Calcutta, leads us to act as if this
were so, if we hava occasion to go lo
either; a belief that money may be
made in a certain undertaking, leads
men to act as if this were so; a belief in the veracity of another leads
us to act as if this were so. As long
as the faith continues, whether it be
well-founded or not, it gives all the
force of reality to that which is believed. We feel and act just as if
it were so, or as if we saw the object
before our eyes. This, I think, is the
clear meaning here, We do not see
the things of eternity. We do not


see God, or heaven, or the angels, ol
the redeemed in glory, or the crowns
of victory, or the harps of praise; but
we have faith in them, and this leads
us to act as if we saw them. And
this is, undoubtedly, the fact in regard to all who live by faith and who
are fairly under its influence. r Of
things hoped for. In heaven. Faith
gives them reality in the view of the
mind. The Christian hopes to be admitted into heaven; to be raised up
in the last day from the slumbers of
the tomb, to be made perfectly free
from sin; to be everlastingly happy.
Under the influence of faith lie allows
these things to control his mind as
if they were a most affecting reality.
I The evidence of things not seen. Of
the existence of God; of heaven; of
angels; of the glories of the world
prepared for the redeemed. The word
rendered evidence —XeysXo;-occurs in
the New Testament only in this place
and in II. Tim. iii. 16, where it is
rendered reproof. It means properly
proof, or means of proving, to wit,
evidence; then proof which convinces
another of error or guilt; then vindi
cation, or defence; then summary or
contents. See Passow. The idea of
evidence which goes to demonstrate
the tiling under consideration, or
which is adapted to produce conviction in the mind, seems to be the elementary idea in the word. So when
a proposition is demonstrated; when
a man is arraigned and evidence is
furnished of his guilt, or when he
establishes his innocence; or when
one by argument refutes his adversaries, the idea of convincing argument
enters into the use of the word in
each case. ThIs, I think, is clearly
the meaning of the word here. 'Faith
in the divine declarations answers all
the purposes of a convincing argu.
mcnt, or is itself a convincing argument to the mind, of the redl existence of those thlings which are not
seen.' But is it a good argument?
Is it rational to rely on such a means
of being convinced? Is merefaith a
consideration which should ever convince a rational mind? The infidel




A D. 64.]


CHAPTER X1.


255


2 For by it the elders obtained a good report.


says no; and we know there may be
a faith which is no argument of the
truth of what is believed. But when
a man who has never seen it believes
that there is such a place as London,
his belief in the numerous testimonies
respecting it which he has heard and
read is to his mind a good and rational proof of its existence, and he
would act on that belief without hesitation. When a son credits the declaration or the promise of a father
who has never deceived him, and acts
as though that declaration and promise were true, his faith is to him a
ground of conviction and of action,
and lie will act as if these things were
so. In like manner the Christian believes what God says. He has never
seen heaven; he has never seen an
angel; he has never seen the Redeemer; he has never seen a body
raised from the grave. But he has
evidence which is satisfactory to his
mind that God has spoken on these
subjects, and his very nature prompts
him to confide in the declarations of
his Creator. Those declarations are
to his mind more convincing proof
than anything else would be. They
are more conclusive evidence than
would be the deductions of his own
reason; far better and more rational
than all the reasonings and declarations of the infidel to the contrary.
He feels and acts, therefore, as if
these things were so-for his faith in
the declarations of God has convinced
him that they are so.-The object of
the apostle, in this chapter, is not to
illustrate the nature of what is called
saving faith, but to show the power
of unwavering confidence in God in
sustaining the soul, especially in times
of trial; and particularly in leading
us to act in view of promises and of
things not seen as if they were so.
Saving faith' is the same kind of
confidence directed to the Messiahthe Lord Jesus-as the Saviour of the
soul.


3 Through faith we undbrstand a that the    worlds were
a Ge. 1. 1; Ps. 33. 6.
2. For by it. That is, by that faith
which gives reality to things hoped
for, and a certain persuasion to the
mind of the existence of those things
which are not seen. ~r The elders.
The ancients; the Hebrew patriarchs
and fathers. ~ Obtained a good re.
port. Literally, 'were witnessed of;'
that is, an honourable testimony was
borne to them in consequence of their
faith. The idea is, that their acting
under the influence of faith, in the
circumstances in which they were,
was the ground of the honourable testimony which was borne to them in
the Old Testament. See this use of
the word in ch. vii. 8, and in ver. 4
of this chapter. Also Luke iv. 22;
Acts xv. 8. In the cases which the
apostle proceeds to enumerate in the
subsequent part of the chapter, he
mentions those whose piety is parti
cularly commended in the Old Testa
ment, and who showed in trying circumstances that they had unwavering
confidence in God.
3. Through faith we understand
that the worlds were framed. The
first instance of the strength of faith
which the apostle refers to is that by
which we give credence to the declarations in the Scriptures about the
work of creation. Gen. i. 1. This is
selected first, evidently because it is
the first thing that occurs in the Bible, or is the first thing there narra
ted in relation to which there is the
exercise of faith. He points to no
particular instance in which this faith
was exercised-for none is especially
mentioned-but refers to it as an illustration of the nature of faith which
every one might observe in himself.  The faith here exercised is
confidence in the truth of the divine
declarations in regard to the creation.
The meaning is, that our knowledge
on this subject is a mere matter of
faith in the divine testimony. It is
not that we could reason this out, and
demonstrate that the worlds were thu,




HEBREWS.


[A. D. 64.


framed by the vord of God, so not made of things which do
that things which are seen were appear.


made; it is not that profane history
goes back to that period and informs
us of it; it is simply that God has
told us so in his word. The strength
of the faith in this case is measured
(1) by the fact that it is mere faiththat there is nothing else on which
to rely in the case, and (2) by the
greatness of the truth believed. After
all the acts of faith which have ever
been exercised in this world, perhaps
there is none which is really more
strong, or which requires higher confidence in God, than the declaration that
this vast universe has been brought
into existence by a word! ~ We understand. We attain to the apprehension of; we receive and comprehend
the idea. Our knowledge of this fact
is derived only from faith, and not
from our own reasoning. T~ That the
worlds. In Gen. i. 1, it is 'the heaven and the earth.' The phrase which
the apostle uses denotes a plurality of
worlds, and is proof that he supposed
there were other worlds besides our
earth. How far his knowledge extended on this point, we have no
means of ascertaining, but there is
no reason to doubt that he regarded
the stars as 'worlds' in some respects
like our own. On the meaning of
the Greek word used here, see Notes
on ch. i. 2. The plural form is used
there also, and in both cases, it seems
to me, not without design. TV Were
framed. It is observable that the
apostle does not here use the word
make or create. That which he does
use-KaraprlTw-means to put in order, to arrange, to complete, and may
be applied to that which before had
an existence, and which is to be put
in order, or re-fitted. Matt. iv. 24;
Mark i. 19; Matt. xxi. 6; Heb. x. 5;
The meaning here is, that they were
set in order by the word of God.
This implies the act of creation, but
the specific idea is that of arranging
them in the beautiful order in which
they are now. Doddridge renders it
' diusted.' Kuinoel, however, sup

poses that the word is used here in
the sense of formn, or make. It has
probably about the meaning which
we attach to the phrase 'fitting up
anything,' as, for example, a dwelling,
and includes all the previous arrange.
ments, though the thing which is particularly denoted is not the making,
but the arrangement. So in the work
here referred to. ' We arrive at the
conviction that the universe was fitted up or arranged in the present
manner by the word of God.' ~r By
the word of God. This does not mean
here, by the Logos, or the second person of the Trinity, for Paul does not
use that term here or elsewhere. The
word which lie employs is prpma-rema
-meaning properly a word spoken,
and in this place command. Comp.
Gen. i. 3. 6. 9. 11. 14. 20; Ps. xxxiii.
6. " By the word of the Lord were
the heavens made; and all the host
of them by the breath of his mouth."
In regard to the agency of the Son
of God in the work of the creation,
see Notes on ch. i. 2; comp. Notes on
John i. 3. I~ So that things which are
seen. The point of the remark here
is, that the visible creation was not
moulded out of pre-existing materials,
but was made out of nothing. In
reference to the grammatical con.
struction of the passage, see Stuart,
Comm. in loc. The doctrine taught
is, that matter was not eternal; that
the materials of the universe, as well
as the arrangement, were formed by
God, and that all this was done by a
simple command. The argument here,
so far as it is adapted to the purpose
of the apostle, seems to be, that there
was nothing which appeared, or which
was to be seen, that could lay the
foundation of a belief that God made
the worlds; and in like manner our
faith now is not to be based on what
'appears,' by which we could infer or
reason out what would be, but that
we must exercise strong confidence
in Him who had power to create the
universe out of nothing. If this vast




A. D. 64.]


CHAPTER XI.


4 By faith Abel a offered unto
God a more excellent sacrifice
than Cain, by which he obtaina Ge. 4. 4, 5.  1 or, is yet spoken of.


ed witness that he was righte.
ous, God testifying of his gifts:
and by it he, being dead, ' yet
speaketh.


universe has been called into existence by the mere word of God, there
is nothing which we may not believe
he has ample power to perform.
4. Byfaith, Abel offered. See Gen.
iv. 4, 5. In the account in Genesis
of the offering made by Abel, there is
no mention of faith-as is true also
indeed of most of the instances referred to by the apostle. The account
in Genesis is, simply, that Abel
" brought of the firstlings of his flock,
and the fat thereof, and that the Lord
had respect to Abel and his offering."
Men have speculated much as to the
reason why the offering of Abel was
accepted and that of Cain rejected;
but such speculation rests on no certain basis, and the solution of the
apostle should be regarded as decisive
and satisfactory, that in the one case
there was faith, in the other not. It
could not have been because an offering of the fruits of the ground was not
pleasing to God, for such an offering
was commanded under the Jewish
law, and was not in itself improper.
Both the brothers selected that which
was to them most obvious; which
they had reared with their own hands;
which they regarded as most valuable. Cain had cultivated the earth,
and he naturally brought what had
grown under his care; Abel kept a
flock, and he as naturally brought
what he had raised: and had the temper of mind in both been the same,
there is no reason to doubt that the
offering of each would have been accepted. To this conclusion we are
led by the nature of the case, and the
apostle advances substantially the
same sentiment, for he says that the
particular state of mind on which the
whole turned was, that the one had
faith and the other not. low the
apostle himself was informed of the
fact that it was faith which made the
difference, he has not informed us.
22 *


The belief that he was inspired will,
however, relieve the subject of this
difficulty, for according to such a be.
lief, all his statements here, whether
recorded in the Old Testament or not,
are founded in truth. It is equally
impossible to tell with certainty what
was the nature of the faith of Abel.
It has been commonly asserted that
it was faith in Christ-looking forward to his coming, and depending
on his sacrifice when offering that
which was to be a type of him. But
of this there is no positive evidence,
though from Hcb. xii. 24, it seems to
be not improbable. Sacrifice, as a
type of the Redeemer's great offering, was instituted early in the history of the world. There can be
no reason assigned for the offering of
blood as an atonement for sin, except
that it had originally a reference to
the great atonement which was to be
made by blood; and as the salvation
of man depended on this entirely, it
is probable that that would be one of
the truths which would be first communicated to man after the fall. The
bloody offering of Abel is the first
of the kind which is definitely mentioned in the Scriptures (though it
is not improbable that such sacrifices were offered by Adam, comp.
Gen. iii. 21), and consequently Abel
may be regarded as the recorded head
of the whole typical system, of which
Christ was the antitype and the fulfilment. Comp. Notes ch. xii. 24. I~ A
more excellent sacrifice. HXeiova vvaiav
-as rendered by Tindal, 'more plen
teous sacrifice;' or as Wickliff ren.
ders it more literally, 'a much more
sacrifice;' that is, a more full or complete sacrifice; a better sacrifice. The
meaning is, that it had in it much
more to render it acceptable to God.
In the estimate of its value, the views
of him who offered it would he more
to be regarded than the natur,.  the




HEBREWS.


LA. D. 54.


offering itself: I By which. By which
sacrifice so offered. The way in which
We obtained the testimony of divine
approbation was by the sacrifice offered in this manner. It was not
merely by faith, it was by the offering
of a sacrifice in connexion with, and
under the influence of faith. ' He
obtained witness that he was righteous.
That is, from God. His offering
made in faith was the means of his
obtaining the divine testimonial that
he was a righteous man. Comp.
Notes on vcr. 2. This is implied in
what is said in Gen. iv. 4. " And the
LORD had respect unto Abel and his
offering;" that is, he regarded it as
the offering of a righteous man.
~ God testifying of his gifts. In what
way this was done is not mentioned
either here or in Genesis. Commentators have usually supposed that it
was by fire descending from heaven
to consume the sacrifice. But there
is no evidence of this, for there is no
intimation of it in the Bible. It is
true that this frequently occurred
when an offering was made to God,
(see Gen. xv. 17; Lev. ix. 24; Judges
vi. 21; I. Kings xviii. 38), but the
sacred writers give us no hint that
this happened in the case of the sacrifice made by Abel, and since it is expressly mentioned in other cases and
not here, the presumption rather is
that no such miracle occurred on the
occasion. So remarkable a fact-the
first one in all history if it were socould hardly have failed to be noticed
by the sacred writer. It seems to
me, therefore, that there was some
method by which God 'testified' his
approbation of the offering of Abel
which is unknown to us, but in regard to what it was conjecture is
vain. ~ And by it he, being dead, yet
speaketh. Marg. Is yet spoken of.
This difference of translation arises
from a difference of reading in the
MSS. That from which the translation in the text is derived, is XaXI —
he speaketh. That from which the
rendering in the margin is derived, is
Xa)\tra i-is spoken of; that is, ispraised or commended, The latter is the


common reading in the Greek text
and is found in Walton, Wctstein,
Matthlei, Tittman, and Mill; the
former is adopted by GricsbachN
Koppe, Knapp, Grotius, Hammond,
Storr, Rosenmiiller, Prof. Stuart,
Bloomfield, and Hahn, and is found
in the Syriac and Coptic, and is that
which is favoured by most of the
Fathers.  See Wetstein.  The au.
thority of MSS. is in favour of the
reading XaXrTr-c-is spoken of. It is
impossible in this variety of opinion
to determine which is the true read.
ing, and this is one of the cases
where the original text must probably
be for ever undecided. Happily no
important doctrine or duty is depend.
ing on it. Either of the modes of
reading will give a good sense. The
apostle is saying that it is by faith
that the 'elders have obtained a good
report' (ver. 2); he had said (ver. 4),
that it was by faith that Abel obtain.
cd the testimony of God in his favour,
and if the reading I is spoken of' be
adopted, the apostle means that in
consequence of that offering thus
made, Abel continued even to his
time to receive an honourable mcn.
tion. This act was commended still;
and the 'good report' of which it had
been the occasion, had been transmitted from age to age. A sentiment
thus of great beauty and value mny
be derived from the passage-that
true piety is the occasion of transmitting a good report-or an honour
able reputation, even down to the
latest generation. It is that which
will embalm the memory in the grateful recollection of mankind; that on
which they will reflect with pleasure,
and which they will love to transmit
to future ages. But after all, it seems
to me to be probable that the true
sentiment in this passage is that
which is expressed in the common
version, 'he yet spcaketh.' The rea,
sons arc briefly these. (.1) The authority of MSS., versions, editions, and
critics, is so nearly equal, that it is
impossible from this source to determine the true reading, and we must,
therefore, 'brm our judgment from




A. D. 64.]


CHAPTER XI.


the connexion. (2.) The apostle had
twice in this ver ic expressed substantially the idea that he was honourably.cstificd of by his faith, and it is
lhai ly probable that he would again
repeat it so soon. (3.) There seems
to be an allusion here to the language
used respecting Abel (Gen. iv. 10),
"The voice of thy brother's blood
crieth unto me from the ground;"or utters a distinct voice-and the
apostle seems to design to represent
Abel as still speaking. (4.) In Heb.
xii. 24, he represents both Abel and
Christ as still speaking-as if Abel
continued to utter a voice of admonition. The reference there is to the
fact that he continued to proclaim
from age to age, even to the time of
the apostle, the great truth that salvation was only by blood. He had proclaimed it at first by his faith when he
offered the sacrifice of the lamb; lihe
continued to speak from generation
to generation, and to show that it
was one of the earliest principles of
religion that there could be redemption from sin in no other way. (5.)
The expression 'yet speaketh' accords
better with the connexion. The other
interpretation is cold compared with
this, and less fits the case before us.
Of tile faith of Noah, Abraham, and
Moses, it might be said with equal
propriety that it is still commended
or celebrated as well as that of Abel,
but the apostle evidently means to say
that there was a voice in that of Abel
which was peculiar; there was something in his life and character which
continued to speak from age to age.
Iis sacrifice, his faith, his death, his
blood, all continued to lift up the
voice, and to proclaim the excellence
and value of confidence in God, and
to admonish the world how to live.
(6.) This accords with usage in classic writers, where it is common to say
of the dead that they continue to
speak. Comp. Virg. ZEn. vi. 618.
Et magna testatur voce per umbras:
Discite justitiam moniti, et non teinnere
Divos.
If this be the true meaning, then the
sense is. that there is an influence


from the piety of Abel which con.
tinues to admonish all coming ages
of the value of religion, and especially
of the great doctrine of the necessity
of an atonement by blood. His faith
and his sacrifice proclaimed from age
to age that this was one of the first
great truths made known to fallen
man; and on this he continues to
address the world as if he were still
living. Thus all who are pious continue to exert an influence in favour
of religion long after the soul is removed to heaven, and the body con
signed to the grave. This is true in
the following respects.  (1.) They
speak by their example. The exam
pie of a pious father, mother, neigh
bour, will be remembered. It will
often have an effect after their death
in influencing those over whom it had
little control while living. (2.) They
continue to speak by their precepts.
The precepts of a father may be remembered, with profit, when he is
in his grave, though they were heard
with indifference when lie lived; the
counsels of a minister may be recollected with benefit though they were
heard with scorn. (3.) They con.
tinue to speak from the fact that the
good are remembered with increasing
respect and honour as long as they
are remembered at all. The character of Abel, Noah, and Abraham, is
brighter now than it was when they
lived, and will continue to grow
brighter to the end of time. 'The
nmne of the wicked will rot,' and the
influence which they had when living
will grow feebler and feebler till it
wholly dies away. Howard will be
remembered, and will proclaim from
age to age the excellence of a life of
benevolence; the character of Nero,
Caligula, and Richard III, has long
since ceased to exert any influence
whatever in favour of evil, but ra.
ther shows the world, by contrast, the
excellence of virtue;-and the same
will yet be true of Paine, and Voltaire,
and Byron, and Gibbon, and Hume.
The time will come when they shall
cease to exert any influence in favour
of infidelity and sin, and when the




260


HEBREWS.


LA. D. 64.


5 By faith Enoch a was transa Ge. 5. 22. 24.


lated that he should not see
death; and was not found, be


world shall be so satisfied of the error
of their sentiments, and the abuse of
their talents, and the corruption of
their hearts, that their names, by contrast, will be made to promote the
cause of piety and virtue. If a man
wishes to exert any permanent influence after he is dead, he should be a
good man.-The strength of the faith
of Abel here commended, will be seen
by a reference to a few circumstances. (1.) It was manifested shortly
after the apostasy, and not long after
the fearful sentence had been pronounced in view of the sin of man.
The serpent had been cursed; the
earth had been cursed; woe had been
denounced on the mother of mankind;
and the father of the apostate race,
and all his posterity doomed to toil
and death. The thunder of this curse
had scarcely died away; man had
been ejected from Paradise and sent
out to enter on his career of woes,
and the earth was trembling under the
malediction, and yet Abel maintained
his confidence in God. (2.) There
was then little truth revealed, and
only the slightest intimation of mercy.
The promise in Gen. iii. 15, that the
seed of the woman should bruise the
head of the serpent, is so enigmatical
and obscure that it is not easy even
now to see its exact meaning, and it
cannot be supposed that Abel could
have had a full understanding of wtat
was denoted by it. Yet this appears
to have been all the truth respecting
the salvation of man then revealed,
and on this Abel maintained his faith
steadfast in God. (3.) Abel had an
elder brother, undoubtedly an infidel,
a scoffer, a mocker of religion. He
was evidently endowed with a talent
for sarcasm, (Gen. iv. 9), and there is
no reason to doubt, that, like other infidels and scoffers, he would be disposed to use that talent when occasion offered, to hold up religion to
contempt. The power with which he
ased this, and the talent with which


he did this, may be seen illustrated
probably with melancholy fidelity in
Lord Byron's " Cain." No man ever
lived who could more forcibly express
the feelings that passed through the
mind of Cain-for there is too much
reason to think that his extraordinary
talents were employed on this occasion to give vent to the feelings of hir
own heart in the sentiments put into
the mouth of Cain. Yet, notwithstanding the infidelity of his elder
brother, Abel adhered to God and his
cause. Whatever influence that in.
fidel brother might have sought to
use over him-and there can be no
reason to doubt that such an influence
would be attempted-yet he never
swerved, but maintained with stead
fastness his belief in religion, and his
faith in God.
5. By faith Enoch was translated.
The account of Enoch is found in
Gen. v. 21-24. It is very brief, and
is this, that ' Enoch walked with God,
and was not, for God took him.'
There is no particular mention of his
faith, and the apostle attributes this
to him, as in the case of Abel, either
because it was involved in the very
nature of piety, or because the fact
was communicated to him by direct
revelation. In the account in Genesis,
there is nothing inconsistent with the
belief that Enoch was characterized
by eminent faith, but it is rather im
plied in the expression, ' he walked
with God.' Comp. II. Cor. v. 7. It
may also be implied in what is said
by the apostle Jude (vs. 14, 15), that
'he prophesied saying, Behold the
Lord cometh with ten thousand of his
saints,' &c. From this it would appear that he was a preacher; that he
predicted the coming of the Lord to
judgment, and that he lived in the
firm belief of what was to occur in
future times. Moses does not say
expressly that Enoch was translated,
IHe says "he was not, for God took
him."  The expression 'he was not'




A. 64.]


CHAPTER XI.


26.


caustb God had translated him: had this testimnny, that he
for before his translation he pleased God.


means he was no more among men;
or he was removed from the earth.
This language would be applicable to
any method by which he was removed, whether by dying, or by being
translated. A similar expression respecting Romulus occurs in Livy
(i. 16), Nec deinde in terris Romulus
fuit. The translation of the Septuagint on this part of the verse in Genesis is, OvX IvpiaKTro-' was not found;'
that is, he disappeared. The authority for what the apostle says here that
he 'was translated,' is found in the
other phrase in Genesis, 'God took
him.' The reasons which led to the
statement that he was translated without seeing death, or that show that
this is a fair conclusion from the
words in Genesis, are such as these.
(1.) There is no mention made of his
death, and in this respect the account
of Enoch stands by itself. It is, except in this case, the uniform custom  of Moses to mention the age
and the death of the individuals whose
biography he records, and in many
cases this is about all that is said of
them. But in regard to Enoch there
is this remarkable exception that no
record is made of his death-showing
that there was something unusual in
the manner of his removal from the
world. (2.) The Hebrew word used
by Moses, found in such a connexion,
is one which would rather suggest
the idea that he had been taken in
some extraordinary manner from the
world. That word-t-l' —means to
take-with the idea of taking to one's
self. Thus Gen. viii. 20, 'Noah took
of all beasts and offered a burnt-offering.' Thus it is often used in the
sense oftaking a wife-that is, to one's
self (Gen. iv. 19; vi. 2; xii. 19; xix.
14); and then it is used in the sense
of taking away. Gen. xiv. 12; xxvii.
35; Job i. 21; xii. 20; Ps. xxxi. 14;
Jer. xv. 15. The word therefore, would
naturally suggest the idea that he had
been taken by God to himself, or had


been removed in an extraordinary
manner from the earth. This is confirmcd by the fact that the word is
not used anywhere in the Scriptures
to denote a removal by death, and that
in the only other instance in which it
(npl_) is used in relation to a removal
from this world, it occurs in the statement respecting the translation of
Elijah. "And the sons of the prophets
that were at Bethel, came forth to
Elisha, and said to him, Knowest thou
that the Lord will take away (nlpa)
thy master from thy head to-day?"
II. Kings ii. 3.5; comp. ver. 11. This
transaction, where there could be no
doubt about the manner of the removal, shows in what sense the word
is used in Genesis. (3.) It was so understood by the translators of the
Septuagint. The apostle has used the
same word in this place which is employed by the Seventy in Gen. v. 24 -pETraTrit17/l. This word means to transpose, to put in another place; and
then to transport, transfer, translate.
Acts vii. 16; Heb. vii. 12. It properly expresses the removal to another
place, and is the very word which
would be used on the supposition that
one was taken to heaven without dying. (4.) This interpretation of the
passage in Genesis by Paul is in accordance with the uniform interpretation of the Jews. In the Targum of
Onkelos it is evidently supposed that
Enoch was translated without dying.
In that Targum the passage in Gen.
v. 24 is rendered,' And Enoch walked
in the fear of the Lord, and was not,
for the Lord did not puthim to death'"' VrnI  fD — R6.7 So also in Ec-. ~..-:   t
clesiasticus or the Son of Sirach (xlix.
14), " But upon the earth was no man
created like Enoch; for he was taken
from the earth." These opinions of
the Jews and of the early translators
are of value only as showing that the
interpretaticn which Paul has pu




262


HEBREWS.


[A. D. 64,


upon Gen. v. 24 is the natural interpretation. It is such as occurs to separate writers, without collusion, and
this shows that this is the meaning
most naturally suggested by the passage. ~t That he should not see death.
That is, that he should not experience
death, or be made personally acquainted with it.  The word taste
often occurs in the same sense. Hcb.
ii. 9. "T'hat he should taste death for
every man." Comp. Matt. xvi. 28;
Mark ix. 1; Luke ix. 27. ~ And was
not found. Gen. v. 24. " And he was
not." That is, he was not in the land
of the living. Paul retains tile word
used in the Scptuagint. FT He had this
testimony, that he pleased God. Implied in the declaration in Gen. v. 22,
that he " walked with God."  This
denotes a state of friendship between
God and him, and of course implies
that his conduct was pleasing to God.
T'he apostle appeals here to the sense
of the account in Genesis, but does
not retain the very words. The meaning here is not that the testimony respecting Enoch was actually given
before his translation, but that the
testimony relates to his having pleased
God before he was removed. Stuart.
In regard to this instructive fragment
of history, and to the reasons why
Enoch was thus removed, we may
make the following remarks. (1.) The
age in which he lived was undoubtedly one of great wickedness. Enoch
is selected as the only one of that generation signalized by eminent piety,
and he appears to have spent his life
in publicly reproving a sinful generation, and in warning them of the approaching judgment. Jude 14, 15
1 he wickedness which ultimately led
to the universal deluge seems already
to have commenced in the earth, and
Enoch, like Noah, his great-grandson, was raised up as a preacher of
righteousness to reprove a sinful generation. (2.) It is not improbable that
the great truths of religion in that
age were extensively denied, and probably among other things the future
state, the resurrection, the belief that
man would exist in another world,


and that it was maintained that death
was the end of being-was an eternal
sleep. If so, nothing could be better
adapted to correct the prevailing evils
than the removal of an eminent man,
without dying, from the world. His
departure would thus confirm the in.
structions of his life, and his removal,
like the death of saints often now,
would serve to make an imprcssion
which his living instructions would
not. (3.) His removal is, in itself,
a very important and instructive fact
in history. It has occurred in no
other instance except that of Elijall;
nor has any other living man been
translated to heaven except the Lord
Jesus. That fact was instructive in
a great many respects. (a) It showed
that there was a future state-another
world. (b) It showed that the body
might exist in that future state —
though doubtless so changed as to
adapt it to the condition of things
there. (c) It prepared the world to
credit the account of the ascension of
the Rcdeemer. If Enoch and Elijah
wcrc removed thus without dying,
there was no intrinsic improbability
that the Lord Jesus would be removed
after having died and risen again,
(d) It furnishes a demonstration of
the doctrine that the saints will exist
hereafter, which meets all tile argu.
gumcnts of the sceptic and the infidel
One single fact overturns all the mere
speculations of philosophy, and renders nugatory all the objections of the
sceptic. The infidel argues against
the truth of the resurrection and of
the future state from the difficulties
attending the doctrine. A single case
of one who has been raised up from
tile dead, or who has been removed
to heaven, annihilates all such argu.
ments-for how can supposed difficul.
ties destroy a well authenticated fact I
(e) It is an encouragement to piety.
It shows that God regards his friends
that their fidelity and holy living
please him; and that in the midst oj
eminent wickedness and a scoqfino
world it is possible so to live as to
please God. The conduct of this holy
man, therefore, is an encouragement




A. D. 64.]


CHAPTER XI.


263


6 But without faith it is impossible to please fT him: for he
to us to do our duty though we stand
alone; and to defend the truth though
all who live with us upon the earth
deny and deride it. (4.) The removal
of Enoch shows that the same thing
would be possible in the case of every
saint. God could do it in other cases,
as well as in his, with equal ease.
That his friends, therefore, are suffered to remain on the earth; that
they linger on in enfeebled health, or
are crushed by calamity, or are
stricken down by the pestilence as
others are, is not because God could
not remove them as Enoch was without dying, but because there is some
important reason why they should remain and linger, and suffer, and die.
Among those reasons may be such as
the following. (a) The regular operation of the laws of nature as now
constituted, require it.  Vegetables
die; the inhabitants of the deep die;
the fowls that fly in the air, and the
beasts that roam over hills and plains
die; and man, by his sins, is brought
under the operation of this great universal law. It would be possible indeed for God to save his people from
this law, but it would require the interposition of continued miracles, and
it is better to have the laws of nature
regularly operating, than to have them
constantly set aside by divine interposition. (b) The power of religion
is now better illustrated in the way
in which the saints are actually rcmoved from the earth, than it would
be if they were all translated. Its
power is now seen in its enabling us
to overcome the dread of death, and
in its supporting us in the pains and
sorrows of the departing hour. It is
a good thing to discipline the soul so
that it will not fear to die; it shows
how superior religion is to all the
forms of philosophy, that it enables
the believer to look calmly forward
to his own certain approaching death.
It is an important matter to keep this
up from age to age. and to show to
each generation that religion can


that cometi to God must bea Ps. 106. 21, 22.


overcome the natural apprehension
of the most fearful calamity which
befalls a creature-death; and can
make man calm in the prospect of
lying beneath the clods of the valley,
cold, dark, alone, to moulder back to
his native dust. (c) The death of the
Christian does good. It preaches to
the living. The calm resignation;
the peace; the triumph of the dying
believer, is a constant admonition to
a thoughtless and wicked world. The
deathbed of the Christian proclaims
the mercy of God from generation to
generation, and there is not a dying
saint who may not, and who probably
does not do great good in the closing
hours of his earthly being. (d) It
may be added that the present arrangement falls in with the general
laws of religion that we are to be influenced by faith, not by sight. If all
Christians were removed like Enoch,
it would be an argument for the truth
of religion addressed constantly to the
senses. But this is not the way in
which the evidence of the truth of religion is proposed to man. It is submitted to his understanding, his con.
science, his heart; and in this there
is of design a broad distinction between religion and other things. Men
act in other matters under the influence of the senses; it is designed that
in religion they shall act under the
influence of higher and nobler considerations, and that they shali be influenced not solely by a reference to
what is passing before their eyes but
to the things which are not seer
6. But without faith it is impossible
to please him. Without confidence in
God-in his fidelity, his truth, his
wisdom, his promises. And this is
as true in other things as in religion.
It is impossible for a child to please
his father unless he has confidence in
him. It is impossible for a wife to
please her husband, or a husband a
wife, unless they have confidence in
each other. If there is distrust and&
jealousy on either part, there is dis



264


HEBREWS.


[A. D. 64.


lieve that he is, and that he is
a rewarder of them that diligently seek him.
7 By    faith  Noah, a being
cord and misery. We cannot be
pleased with a professed friend unless
he has such confidence in us as to
believe our declarations and promises.
The same thing is true of God. He
cannot be pleased with the man who
has no confidence in him; who doubts
the truth of his declarations and promises; who does not believe that his
ways are right, or that he is qualified
for universal empire. The requirement of faith or confidence in God is
not arbitrary; it is just what we require of our children, and partners in
life, and friends, as the indispensable
condition of our being pleased with
them. I For he that cometh to God.
In any way-as a worshipper. This
is alike required in public worship,
in the family, and in secret devotion.
T Must believe that he is. That God
exists. This is the first thing required
in worship. Evidently we cannot
come to him in an acceptable manner
if we doubt his existence. We do not
see him, but we must believe that he
is; we cannot form in our mind a
correct image of God, but this should
not prevent a conviction that there is
such a Being. But the declaration
here implies more than that there
should be a general persuasion of the
truth that there is a God. It is necessary that we have this belief in
lively exercise in the act of drawing
near to him, and that we should realize that we are actually in the presence of the all-seeing JEHovAH. And
that he is a rewarder of them that diligently seek him. This is equally necessary as the belief that he exists.
If we could not believe that God would
hear and answer our prayers, there
could be no encouragement to call
upon him. It is not meant here that
the desire of the reward is to be the
motive for seeking God-for the apostle makes no affirmation on that
Point; but that it is inmpcssible to


warned of God of things not
seen as yet, ' moved with fear,
prepared an ark to the saving


a Ge. 6. 14-22.


1 or, being wary.


make an acceptable approach to him
unless we have this belief.
7. By faith Noah. It is less diffi.
cult to see that Noah must have been
influenced by faith than that Abel
and Enoch were. Everything which
Noah did in reference to the threat.
ened deluge, was done in virtue of
simple faith or belief of what God
said. It was not because he could
show from the course of events that
things were tending to such a catastrophe; or because such an event had
occurred before, rendering it proba.
bie that it would be likely to occur
again; or because this was the common belief of rnn, and it was easy
to fall into this himself. It was simply because God had informed him
of it, and he put unwavering reliance
on the truth of the divine declaration.
IT Being warned of God. Gen. vi. 13.
The Greek word here used means
divinely admonished. Comp. ch. viii.
5. ~ Of things not seen as yet. Of
the flood which was yet future. The
meaning is, that there were no visible signs of it; there was nothing
which could be a basis of calculation
that it would occur. This admonition was given an hundred and twenty
years before the deluge, and of course
long before there could have been any
natural indications that it would oc.
cur. TT Moved with fear. Marg. Be.
ing wary. The Greek word-vEXairNts -occurs only here and in Acts
xxiii. 10. "The chief captain fearing lest Paul," &c. The noun occurs
in Heb. v. 7. "And was heard in that
he feared," (see Note on that place),
and in Heb. xii. 28. "With reverence and godly fear." The verb properly means, to act with caution, to be
circumspect, and then to fear, to be
afraid. So far as the word is concerned, it might mean here that Noah
was influenced by the dread of what
was coming, or it may mean that ho




A.D 64.]


CHAPTER XI.


265


of his house; by the which he came heir of the righteousness
condemned the world, and be- which is by faith.


was influenced by proper caution and
reverence for God. The latter meaning agrees better with the scope of
the remarks of Paul, and is probably
the true sense. His reverence and
respect for God induced him to act
under the belief that what he had
said was true, and that the calamity
which he had predicted would cerainly come upon the world. ~ Prepared an ark to the saving of his house.
In order that his family might be
saved. Gen. vi. 14-22. The salvation here referred to was preservation
frcm the flood. ~ By the which. By
which faith. ~ He condemned the
world. That is, the wicked world
around him. The meaning is, that
by his confidence in God, and his preparation for the flood, he showed the
wisdom of his own course and the
folly of theirs. We have the same
phrase now in common use where
one who sets a good example is said
to ' condemn others.' He shows the
guilt and folly of their lives by the
contrast between his conduct and
theirs. The wickedness of the sinner is condemned not only by preaching, and by the admonitions and
threatenings of the law of God, but
y the conduct of every good man.
The language of such a life is as
plain a rebuke of the sinner as the
most fearful denunciations of divine
wrath. T And became heir of the
righteousness which is by faith. The
phrase 'heir of righteousness' here
means properly that he acquired, gained, or became possessed of that righteousness. It does not refer so much
to the mode by which it was done as
if it were by inheritance, as to the
fact that he obtained it. The word
heir is used in this general sense in
Rom. iv. 13, 14; Titus iii. 7; Heb. i.
2; vi. 17. Noah was not the heir to
that righteousness by inheriting it
from his ancestors, but in virtue of it
he was regarded as among the heirs
or sons of God, and as being a possessor of that righteousness which is
23


connected with faith. The phrase
'righteousness which is by faith' refers to the fact that he was regarded
and treated as a righteous man. Notes
on Rom. i. 17. It is observable here
that it is not said that Noah had specific faith in Christ, or that his being
made heir of the righteousness of
faith depended on that, but it was in
connexion with his believing what
God said respecting the deluge. It
was faith or confidence in God which
was the ground of his justification,
in accordance with the general doc.
trine of the Scriptures that it is only
by faith that man can be saved, though
the specific mode of faith was not
that which is required now under the
gospel. In the early ages uf the world,
when few truths were revealed, a cor.
dial belief of any of those truths
showed that there was real confidence
in God, or that the principle of faith
was in the heart; in the fuller revelation which we enjoy, we are not
only to believe those truths, but specifically to believe in him who has
made the great atonement for sin, and
by whose merits all have been saved
who have entered heaven. The same
faith or confidence in God which led
Noah to believe what God said about
the deluge would have led him to be
lieve what he has said about the Re
deemer; and the same confidence in
God which led him to commit himself to his safe keeping in an ark on
the world of waters, would have led
him to commit his soul to the safe
keeping of the Redeemer, the true
ark of safety. As the principle of
faith, therefore, existed in the heart
of Noah, it was proper that he should
become, with others, an ' heir of the
righteousness by faith.' In regard to
the circumstances which show the
strength of his faith, we may make
the following remarks. (1.) It pertained to a very distant future event
It looked forward to that which was
to happen after a lapse of an hundred
and twenty years. This was known




HEBREWS.


[A. D. 61.


to Noah (Gen. vi. 3), and at this long
period before it occurred, he was to
begin to build an ark to save himself
and family; to act as though this
would be undoubtedly true. This is
a much longer period than man now
is required to exercise faith before
that is realized which is the object of
belief. Rare is it that three-score
years intervene between the time when
a man first believes in God and when
he enters into heaven; much more
frequently it is but a few months or
days; not an instance now occurs in
which the period is lengthened out to
an hundred and twenty years. (2.)
There was no outward evidence that
what Noah believed would occur.
There were no appearances in nature
which indicated that there would be
such a flood of waters after more than
a century had passed away. There
were no breakings up of the fountains
of the deep; no marks of the far-distant storm gathering on the sky which
could be the basis of the calculation.
The word of God was the only ground
of evidence; the only thing to which
he could refer gainsayers and revilers.
It is so now. There are no visible
signs of the coming of the Saviour to
judge the world. Yet the true believer feels and acts as if it were so
-resting on the sure word of God.
(3.) The course of things was much
against the truth of what Noah believed. No such event had ever occurred. There is no evidence that
there had ever been a storm of rain
half sufficient to drown the world; or
that there had ever been the breaking
up of the deep, or that there had been
ever a partial deluge. For sixteen
hundred years the course of nature
had been uniform, and all the force
of this uniformity would be felt and
urged when it should be alleged that
this was to be disturbed, and to give
place to an entire new order of events.
Comp. II. Pet. iii. 4. The same thing
is now felt in regard to the objects of
the Christian faith. The course of
events is uniform. The laws of nature are regular and steady. The
ided do not leave their graves. Sea

sons succeed each other in regular
succession; men are born, live, and
die as in former times; fire does
not wrap the earth in flames; the
elements do not melt with fervent
heat; seed-time and harvest, cold
and heat, summer and winter follow
each other, and 'all things continue
as they were from the beginning of
the creation.' Iow many probabilities are there now, therefore, as there
were in the time of Noah, against that
whichis the object of fith! (4.) It is
not improbable that when Noah proclaimed the approaching destruction
of the world by a deluge, the possi.
bility of such an event was strongly
denied by the philosophers of that
age. The fact that such an event
could have occurred has been denied
by infidel philosophers in our own
times, and attempts have been gravely
made to show that the earth did not
contain water enough to cover its surface to the height mentioned in the
Scriptures, and that no condensation
of the vapour in the atmosphere could
produce such an effect. It is not improbable that some such arguments
may have been used in the time of
Noah, and it is morally certain that
he could not meet those arguments by
anyphilosophy of his own. There is no
reason to think that he was endowed
with such a knowledge of clernistry
as to be able to show that such a
thing was possible, or that he had
such an acquaintance with the structure of the earth as to demonstrate
that it contained within itself the ele.
ments of its own destruction.  All
that he could oppose to sucl specula.
tions was the simple declaration of
God; and the same thing is also true
now in regard to the cavils and phi.
losophical arguments of infidelity.
Objections drawn from philosophy are
often made against the doctrine of the
resurrection of the body; the destruction of the earth by the agency of fire;
and even the existence of the soul
after death. These difficulties may
be obviated partly by science; but the
proof that these events will occur,
does not depend on science. It is a




A. D. 64.]


CHAPTER XI.


267


matter of simple faith; and all that
we can in fact oppose to these objections is the declaration of God. The
result showed that Noah was not a
fool or a fanatic in trusting to the
word of God against the philosophy
of his age; and the result will show
the same of the Christian in his confiding in the truth of the divine declarations against the philosophy of
his age. (5.) It is beyond all quostion that Noah would be subjected to
much ridicule and scorn. He would
be regarded as a dreamer; a fanatic;
an alarmist; a wild projector. The
purpose of making preparation for
such an event as the flood, to occur
after the lapse of an hundred and
twenty years, and when there were
no indications of it, and all appearances were against it, would be regardcd as in the highest degree wild and
visicnary. The design of building a
vessel which would outride the storm,
and which would live in such an open
sea, and which would contain all sorts
of animals with the food for them for
an indefinite period, could not but have
been regarded as eminently ridiculous. When the ark was preparing,
nothing could have been a more happy subject for scoffing and jibes. In
such an age, therefore, and in such
circumstances, we may suppose that
all the means possible would have
been resorted to, to pour contempt on
such an undertaking. They who had
wit, would find here an ample subject
for its exercise; if ballads were made
then, no more fertile theme for a profane song could be desired than this;
and in the haunts of revelry, intemperance, and pollution, nothing would
furnish a finer topic to give point to
a jest, than the credulity and folly of
the old man who was building the
ark. It would require strong faith
to contend thus with the wit, the sarcasm, the contempt, the raillery, and
the low jesting, as well as with the
wisdom and philosophy of a whole
world. Yet it is a fair illustration of
what occurs often now,- and of the
ntrength of that faith in the Christian
heart whirh meets meekly and calmly


the scoffs and jeers of a w icked gene.
ration. (6.) All this would be height.
ened by delay. The time was distant.
What now completes four generations
would have passed away before the
event predicted would occur. Youth
grew up to manhood, and manhood
passed on to old age, and still thero
were no signs of the coming storm.
That was no feeble faith which could
hold on in this manner for an hun.
dred and twenty years, believing unwaveringly that all which God had
said would be accomplished. But it
is an illustration of faith in the Christian church now. The church main.
tains the same confidence in God from
age to age-and regardless of all the
reproaches of scoffers, and all the arguments of philosophy, still adheres to
the truths which God has revealed.
So with individual Christians. They
look for the promise. They are expecting heaven. They doubt not that
the time will come when they will be
received to glory; when their bodies
will be raised up glorified and im.
mortal, and when sin and sorrow
will be no more.  In the conflicts
and trials of life the time of their deliverance may seem to be long de.
layed.  The world may reproach
them, and Satan may tempt them to
doubt whether all their hope of hea.
ven is not delusion. But their faith
fails not, and though hope seems delayed, and the heart is sick, yet they
keep the eye on heaven. So it is in
regard to the final triumphs of the
gospel. The Christian looks forward
to the time when the earth shall be
full of the knowledge of God as the
waters cover the sea. Yet that time
may seem to be long delayed. Wick
edness triumphs. A large part of the
earth is still filled with the habita.
tions of cruelty. The pi ogress of the
gospel is slow. The church comes
up reluctantly to the work. The en.mies of the cause exult and rejoice,
and ask with scoffing triumph where
is the evidence that the nations will
be converted to God? They suggest
difficulties; they refer to the num.
bers, and to the opposition of the eno.




HEBREWS.


[A. D. 64.


8 By faitb Abraham a when
he was called to go out into a
place which he should after rea Ge. 12. 1, 4, &c.
mies of the true religion; to the
might of kingdoms, and to the power
of fixed opinion, and to the hold
which idolatry has on mankind, and
they sneeringly inquire at what period will the world be converted to
Christ? Yet in the face of all difficulties, and arguments, and sneers,
faith confides in the promise of the
Father to the Son, that the 'heathen
shall be given to him for an inheritance, and the uttermost parts of the
earth for a possession.' Ps. ii. 8. The
faith of the true Christian is as strong
in the fulfilment of this promise, as
that of Noah was in the assurance
that the guilty world would be destroyed by a flood of waters.
8. By faith Abraham. There is no
difficulty in determining that Abraham was influenced by faith in God.
The case is even stronger than that
of Noah, for it is expressly declared,
Gen. xv. 6, "And he believed in the
LORD; and he counted it to him for
righteousness." Comp. Notes Rom.
iv. 1-5. In the illustrations of the
power of faith in this chapter, the
apostle appeals to two instances in
which it was exhibited by Abraham,
'the father of the faithful.' Each of
these required confidence in God of
extraordinary strength, and each of
them demanded a special and honourable mention. The first was that
when he left his own country to go
to a distant land of strangers (vs. 8 -10); the other when he showed his
readiness to sacrifice his own son in
obedience to the will of God. Vs. 17
-19. ~ When he was called. Gen.
xii. 1. " Now the LORD had said unto
Abram, Get thee out of thy country,
and from thy kindred, and from thy
father's house, unto a land that I will
show thee."  ~ Into a place which he
should after receive for an inheritance,
obeyed. To Palestine, or the land of
Canaan, though that was not indicated


ceive for an inheritance, obey.
ed; and he went out, not know
ing whither he went.
9 By faith he sojourned in


at the time. I And he went out not
knowing whither he went. Gen xii. 4.
Abraham at that time took with him
Sarai, and Lot the son of his brother,
and "the souls that they had gotten
in Haran." Terah, the father of
Abraham, started on the journey with
them, but died in Haran. Gen. xi. 31,
32. The original call was made to
Abraham, (Gen. xii. 1; Acts vii. 2,3),
but he appears to have induced his
father and his nephew to accompany
him. At this time he had no children
(Gen. xi. 30), though it seems proba
ble that Lot had. Gen. xii. 5. Some,
however, understand the expression
in Gen. xii. 5, "and the souls they
had gotten in Haran," as referring to
the servants or domestics that they
had in various ways procured, and to
the fact that Abraham and Lot gradually drew around them a train of
dependants and followers who were
disposed to unite with them, and ace
company them wherever they went.
The Chaldee Paraphrast understands
it of the proselytes which Abraham
had made there-"All the souls which
he had subdued unto the law." When
it is said that Abraham 'went out
not knowing whither he went,' it
must be understood as meaning that
he was ignorant to what country he
would in fact be led. If it be supposed that he had some general intimation of the nature of that country,
and of the direction in which it was
situated, yet it must be remembered
that the knowledge of geography was
then exceedingly imperfect; that this
was a distant country; that it lay
beyond a pathless desert, and that
probably no traveller had ever come
from that land to apprize him what
it was. All this serves to show what
was the strength of the faith of Abraham.
9. Byfaith he sojourned in the land
of promise, as in a strange country




A. D. 64.]


CHAPTER XI.


the land of promise, as in a
strange country, a dwelling in
tabernacles with Isaac and Jacob, the heirs with him of the
same promise.
The land of Canaan that had been
promised to him and his posterity.
He resided there as if he were a stranger and sojourner. He had no possessions there which he did not procure by honest purchase; lie owned
no land in fee-simple except the small
piece which he bought fbr a burial
place. See Gen. xxiii. 7-20. In all
respects he lived there as if he had
no peculiar right in the soil; as if lie
never expected to own it; as if he
were in a country wholly owned by
others. He exercised no privileges
which might not have been exercised
by any foreigner, and which was not
regarded as a right of common-that
of feeding his cattle in any unoccupied part of the land; and he would
have had no power of ejecting any
other persons excepting that which
any one might have enjoyed by the
pre-occupancy of the pasture-grounds.
To all intents and purposes he was a
stranger. Yet lie seems to have lived
in the confident and quiet expectation
that that land would at some period
come into the possession of his posterity. It was a strong instance of
faith that he should cherish this belief for so long a time, when he was
a stranger there; when he gained no
right in the soil except in the small
piece that was purchased as a burialplace for his wift, and when he saw
old age coming on and still the whole
land in the possession of others. ~
Dwelling in tabernacles. In tentsthe common mode of living in countries where the principal occupation
is that of keeping flocks and herds.
His dwelling thus in moveable tents
looked little like its being his permanient possession. ~ With Isaac and
Jacob, the heirs with him of the same
promise. That is, the same thing occurred in regard to them, which had
to Abraham. They also lived in tents.
23*


10 For he looked for a city b
which hath foundations, whose
builder and maker is God.
a Ge. 13. 3. 18; 18, 1.9.
b c. 12.22; 13. 14.  c Re. 21. 2, 10.
They acquired no fixed property, and
no title to the land except to the small
portion purchased as a burial-place.
Yet they were heirs of the same
promise as Abraham, that the land
would be theirs. Though it was still
owned by others, and filled with its
native inhabitants, yet they adhered
to the belief that it would come into
the possession of their families. In
their moveable habitations; in their
migrations from place to place, they
seem never to have doubted that the
fixed habitation of their posterity was
to be there, and that all that had been
promised would be certainly fulfilled.
10. For he looked for a city, which
hath foundations. It has been doubted
to what the apostle here refers. Gro
tius and some others suppose, that he
refers to Jerusalem, as a permanent
dwelling for his posterity, in contra
distinction from the unsettled mode
of life which Abraham, Isaac, and
Jacob led. But there is no evidence
that Abraham looked forward to the
building of such a city, for no promise
was made to him of this kind; and
this interpretation falls evidently below the whole drift of the passage.
Comp. vs. 14-16; ch. xii. 22; xiii.
14. Phrases like that of' the city of
God,' 'a city with foundations,' 'the
new Jerusalem,' and 'the heavenly
Jerusalem' in the time of the apostle,
appear to have acquired a kind of tech.
nical signification. They referred to
heaven-of which Jerusalem, the seat
of the worship of God, seems to have
been regarded as the emblem. Thus
in ch. xii. 22, the apostle speaks of the
'heavenly Jerusalem,' and in ch. xiii.
14, he says, 'here have we no continuing city, but we seek one to come.'
In Rev. xxi. 2, John says that he
'saw the holy city, new Jerusalem,
coming down from God, out of hea.
ven,' and proceeds in that chapter and




870


HEBREWS.


[A. D. 64,


the following to give a most beautiful
description of it. Even so early as
the time of Abraham, it would seem
that the future blessedness of the
righteous was foretold under the image of a splendid city reared on permanent foundations. It is remarkable
that Moses does not mention this as
an object of the faith of Abraham,
and it is impossible to ascertain the
degree of distinctness which this had
in his view. It is probable that the
apostle in speaking of his faith in
this particular did not rely on any
distinct record, or even any tradition,
but spoke of his piety in the language which he would use to characterize religion of any age, or in any
individual. He was accustomed, in
common with others of his time, to
contemplate the future blessedness of
the righteous under the image of a
beautiful city; a place where the
worship of God would be celebrated
for ever-a city of which Jerusalem
was the most striking representation
to the mind of a Jew. It was natural
for him to speak of strong piety in
this manner wherever it existed, and
especially in such a case as that of
Abraham, who left his own habitation to wander in a distant land.
This fact showed that he regarded
himself as a stranger and sojourner,
and yet he had a strong expectation
of a fixed habitation, and a permanent
inheritance. He must, therefore, have
looked on to the permanent abodes of
the righteous; the heavenly city;and though he had an undoubted confidence that the promised land would
be given to his posterity, yet as he
did not possess it himself, he must
have looked for his own permanent
abode to the fixed residence of the
just in heaven. This passage seems
to me to prove that Abraham had an
expectation of future happiness after
death. There is not the slightest evidence that he supposed there would
be a magnificent and glorious capital
where the Messiah would personally
reign, and where the righteous dead,
raised from their graves, would dwell
in the secon d advent of the Redeemer.


All that the passage fairly implies is.
that while Abraham expected the
possession of the promised land for his
posterity, yet his faith looked beyond
this for a permanent home in a future
world. ~ WVhose builder and maker is
God. Which would not be reared by the
agency of man, but of which God was
the immediate and direct architect.
This shows conclusively, I think, that
the reference in this allusion to the
" city" is not to Jerusalem, as Grotius
supposes; but the language is just
such as will appropriately describe
heaven, represented as a city reared
without human hands or art, and
founded and fashioned by the skill
and power of the Deity. Comp. Notes
on II. Cor. v. I. The language here
applied to God as the 'architect' or
framer of the universe, is often used
in the classic writers. Sec Kuinoel
and Wetstein. The apostle here con.
mends the faith of Abraham as emi
nently strong. The following hints
will furnish topics of reflection to
those who are disposed to inquire more
fully into its strength. (1.) The jour
ney which he undertook was then a
long and dangerous one. The distance from Haran to Palestine by a
direct route was not less than four
hundred miles, and this journey lay
across a vast desert-a part of Arabia Deserta. That journey has al.
ways been tedious and perilous; but
to see its real difficulty, we must put
ourselves into the position in which
the world was four thousand years
ago. There was no knowledge of
the way; no frequented path; no facility for travelling; no turnpike or
rail-way; and such a journey then
must have appeared incomparably
more perilous than almost any which,
could now be undertaken. (2.) He
was going among strangers. Who
they were he knew not; but the im.
pression could not but have been made
on his mind that they were strangers
to religion, and that a residence aimong
them would be anything but dcsira.
ble. (3.) He was leaving country, and
home, and friends; the place of his
birth and the graves of his fathers




A D. 64.]


CHAPTER XI.


271


11 Through faith also Sarah a
herself received strength to conceive seed, and was delivered
of a child when she was past
a Ge. 21. 1, 2.
with the moral certainty that he would
see them no more. (4.) He had no
right to the country which he went
to receive. He could urge no claim
on the ground of discovery, or inheritance, or conquest at any former period; but though he went in a peaceful manner, and with no power to
take it, and could urge no claim to it
whatever, yet he went with the utmost
confidence that it would be his. He
did not even expect to buy it-for he
had no means to do this, and it seems
never to have entered his mind to bargain for it in any way, except for the
small portion that he needed for a burying-ground. (5.) He had no means
of obtaining possession. He had no
wealth to purchase it; no armies to
conquer it; no title to it which could
be cnforced before the tribunals of
the land. The prospect of obtaining
it must have been distant, and probably
he saw no means by which it was
to be done. In such a case, his only
hope could be in God. (6.) It is not
impossible that the enterprise in that
age might have been treated by the
friends of the patriarch as perfectly
wild and visionary. The prevailing
religion evidently was idolatry, and the
claim which Abraham set up to a special call from the Most High, might
have been deemed entirely fanatical.
To start off on a journey through a
pathless desert; to leave his country
and home, and all that he held dear,
when he himself knew not whither
he went; to go with no means of conquest, but with the expectation that
the distant and unknown land would
be given him, could not but have been
regarded as a singular instance of
visionary hope. The whole transaction, therefore, was in the highest degree an act of simple confidence in
God, where there was no human baPis tf calculation, and where all the


age, because she judged him
faithful b who had promised.
12 Therefore sprang there
even of one, and him as good
b c. 10. 23.
principles on which men commonly
act would have led him to pursue just
the contrary course. It is, therefore,
not without reason that the faith of
Abraham is so commended.
11 Through faith also Sarah her
sell received strength to conceive seed.
The word 'herself' here-avti-im.
plies that there was something remarkable in the fact that she should
manifest this faith. Perhaps there
may be reference here to the incredulity with which she at first received
the announcement that she should
have a child. Gen. xviii. 11. 13. Even
her strong incredulity was overcome,
and though everything seemed to
render what was announced impossible, and though she was so much
disposed to laugh at the very suggestion at first, yet her unbelief was overcome, and she ultimately credited the
divine promise. The apostle does not
state the authority for his assertion
that the strength of Sarah was deriv
ed from her faith, nor when particu.
larly it was exercised. The argument seems to be, that here was a
case where all human probabilities
were against what was predicted, and
where, therefore, there must have
been simple trust in God. Nothing
else but faith could have led her to
believe that in her old age she would
have borne a son. ~ When she was
past age. She was at this time more
than ninety years of age. Gen. xvii.
17. Comp. Gen. xviii. 11. ~ Because
she judged him faithful who had pro.
mised. She had no other ground of
confidence or expectation. All hu.
man probability was against the sup.
position that at her time of life she
would be a mother,
12. Therefore sprang there even of
one. From a single individual. What
is observed here by the apostle as wor.
thy of remark is, that the whole Jew



e72


HEBREWS.


[A. D. 64


as dead, so many a as the stars
of the sky in multitude, and as
the sand which is by the sea
shore innumerable.
13 These all died 1 in faith,
not having received the proa Ge. 22.17; Ro. 4.17.


ish people sprang from one man, and
that as the reward of his strong faith
lie was made the father and founder
of a nation. ~ And him as good as
dead. So far as the subject under
discussion is concerned. To human
appearance there was no more probability that he would have a son at
that period of life than that the dead
would have. ~ So many as the stars
in the sky, &c. An innumerable multitude.  This was agreeable to the
promise. Gen. xv. 5; xx. 17. The
phrases here used are often employed
to denote a vast multitude, as nothing
appears more numerous than the stars
of heaven, or than the sands that lie
on the shores of the ocean. The
strength of faith in this case was, that
there was simple confidence in God
in the fulfilment of a promise where
all human probabilities were against
it. This is, therefore, an illustration
of the nature of faith. It does not
depend on human reasoning; on analogy; on philosophical probabilities; on
the foreseen operation of natural laws;
but on the mere assurance of Godno matter what may be the difficulties to human view, or the improbabilities against it.
13. These all died in faith. That
is, those who had been just mentioned
-Abraham, Isaac, Jacob, and Sarah.
It was true of Abel and Noah also
that they died in faith, but they are
not included in this declaration, for
the 'promises' were not particularly
entrusted to them, and if the word
'these' be made to include them it
must include Enoch also, who did not
die at ail. The phrase here used,
these all died in faith,' does not mean
that they died in the exercise or pos.
session of religion, but more strictly
that they died not having possessed


mises, but having seen them
afar off, azd were persuaded
of them, and embraced them,
and confessed b that they were
strangers and pilgrims on the
earth.
1 according to.  b 1 Ch. 29. 15; 1 Pe, 2. 11
what was the object of their faith
They had been looking for something
future, which they did not obtain
during their lifetime, and died believing that it would yet be theirs. ~ Not
having received the promises. That is,
not having received the fulJilment of
the promises; or the promised blessings. The promises themselves they
had received. Comp. Luke xxiv. 49;
Acts i. 4. 11. 33; Gal. iii. 14, and vs.
33. 39 of this chapter. In all these
places the word promise is used by
Metonymy for the thing promised.
~ But having seen them afar off. Having seen that they would be fulfilled
in future tirm.- Comp. John viii. 56.
It is probable that the apostle here
means that they saw the entire fulilment of all that the promises embraced
in the future-that is, the bestowment
of the land of Canaan, the certainty
of a numerous posterity, and of the
entrance into She heavenly Canaan
-the world of fixed and permanent
rest. According to the reasoning
of the apostle here the 'promises' to
which they trusted included all these
things. ~ And were persuaded of
them. Had no doubt of their reality.
~r And embraced them. This word
implies more than our word embrace
frequently does; that is, to receive as
true. It means properly to draw to
one's self; and then to embrace as one
does a friend from whom he has been
separated. It then means to greet,
salute, welcome, and here means a
joyful greeting of those promises; or
a pressing them to the heart as we do
a fiiend. It was not a cold and formll reception of them, but a warm
and hearty welcome. Such is the na.
ture of true faith when it embraces
the promises of salvation. No act of
pressing a friend to the bosom is evel




A. D. 64.]


CHAIPER XI.


273


14 For they that say such
things, declare plainly that they
seek a country.
15 And truly if they had been


mindful of that country from
whence they came out, they
might have had opportunity to
have returned:


more warm and cordial. I And confessed that they were strangers. Thus
Abraham  said (Gen. xxiii. 4), "I am
a stranger and a sojourner with you."
That is, he regarded himself as a foreigner; as having no home and no
possessions there.  It was on this
ground that he proposed to buy a burial-place of the sons of Heth. I And
pilgrims. This is the word —raperi7 -wos-which is used by Abraham, as.
rendered by the Lxx. in Gen. xxiii. 4,
and which is there translated 'sojourner' in the common English version. The word pilgrim means properly a wanderer, a traveller, and particularly one who leaves his own
country t.o visit a holy place. This
sense does not quite suit the meaning
here, or in Gen. xxiii. 4. The Hebrew
word — 1YfJ —means properly one
who dwells in a place, and particularly
one who is a mere resident without
the rights of a citizen. The Greek
word means a hy.resident; one who
lives by another; or among a people
not his own. This is the idea here.
It is not that they confessed themselves to be wanderers, or that they
had left their home to visit a holy
place, but that they resided as mere
sojourners in a country that was not
theirs. What might be their ultimate
destination, or their pprpose, is not
implied in the meaning of the word.
They were such as reside awhile
among another people, but have no
permanent home there. I On the earth.
The phrase here used —irl T-S ye —
might mean merely on the land of
Canaan, but the apostle evidently uses
it in a larger sense as denoting the
earth in general. There can be no
doubt that this accords with the views
which the patriarchs had-regarding
themselves not only as strangers in
he land of Canaan, but feeling that,Jie same thing was true in reference


to their whole residence upon the
earth-that it was not their permanent
home.
14. For they that say such things, &c.
That speak of themselves as having
come into a land of strangers; and
that negotiate for a small piece of
land, not to cultivate, but to bury their
dead. So we should think of any
strange people coming among us now
-who lived in tents; who frequently
changed their residence; who became the purchasers of no land ex
dept to bury their dead, and who never
spake of becoming permanent residents. We should think that they
were in search of some place as their
home, and that they had not yet found
it. Such people were the Hebrew
patriarchs. They lived and acted just
as if they had not yet found a permanent habitation, but were travelling
in search of one.
15. And truly if they had been mindful of that country, &c. If they had
remembered it with sufficient interest
and affection to have made them desirous to return. ~ They might have
had opportunity to have returned. The
journey was not so long or perilous
that they could not have retraced their
steps. It would have been no more
difficult or dangerous for them to do
that than it was to make the journey
at first. This shows that their remaining as strangers and sojourned
in the land of Canaan was voluntary
They preferred it, with all its incon
veniences and hardships, to a return
to their native land. The same thing
is true of all the people of God now.
If they choose to return to the world.
and to engage again in all its vain
pursuits, there is nothing to hinder
them.   There are 'opportunities'
enough. There are abundant induce
ments held out. There are numerout
gay and worldly friends who would
regard it as a matter of joy and tri




B74


HEBREWS.


[A D. 64


16 But now   they desire a
better country, that is, an heavenly: wherefore God is not
a Ex. 3. 6. 15.


ashamed to be called theirGod:' 
for he hath prepared for them a
city.b
b vcr. 10.


amph to have them return to vanity
and folly again. They would welcome
them to their society; rejoice to have
them participate in their pleasures;
and be willing that they should share
in the honours and the wealth of
the world. And they might do it.
There are multitudes of Christians
who could grace, as they once did,
the ball-room; who could charm the
social party by song and wit; who
could rise to the highest posts of office, or compete successfully with
others in the race for the acquisition
of fame. They have seen and tasted
enough of the vain pursuits of the
world to satisfy them with their vanity; they are convinced of the sinfulness of making these things the
great objects of living; their affections are now. fixed on higher and
nobler objects, and they choose not to
return to those pursuits again, but to
live as strangers and sojourners on
the earth-for there is nothing more
voluntary than religion.
16. But now they desire a better
country, that is, an heavenly. That is,
at the time referred to when they confessed that they were strangers and
sojourners, they showed that they
sought a better country than the one
which they had left. They lived as,f they had no expectation of a permanent residence on earth, and were
Iboking to another world. The argument of the apostle here appears to
be based on what is apparent from
the whole history, that they had a
confident belief that the land of Canaan would be given to their posterity,
but as for themselves they had no expectation of permanently dwelling
there, but looked to a home in the
heavenly country. Hence they formed
no plans for conquest; they laid claim
to no title in the soil; they made no
purchases of farms for cultivation;
they lived and died without owning


any land except enough to bury their
dead.  All this appears as if they
looked for a final home in a ' better
country, even a heavenly.' I Wherefore God is not ashamed to be called
their God. Since they had such an
elevated aim, he was willing to speak
of himself as their God and Friend.
They acted as became his friends,
and he was not ashamed of the relation which he sustained to them. The
language to which the apostle evidently refers here is that which is
found in Ex. iii. 6, " I am the God of
Abraham, the God of Isaac, and the
God of Jacob." We are not to sup.
pose that God is ever ashamed of any.
thing that he does. The meaning
here is, that they had acted in such
a manner that it was fit that he should
show towards them the character of
a Benefactor, Protector, and Friend.
~ For he hath preparedfor them a city.
Such as they had expected-a hea.
venly residence. Ver. 10. There is
evidently here a reference to heaven,
represented as a city-the New Jeru.
salem-prepared for his people by God
himself. Comp. Notes on Matt. xxv.
34. Thus they obtained what they
had looked for by faith. The wandering and unsettled patriarchs to
whom the promise was made, and
who showed all their lives that they
regarded themselves as strangers and
pilgrims, were admitted to the home
of permanent rest; and their poste.
rity was ultimately admitted to the
possession of the promised land. No.
thing could more certainly demonstrate that the patriarchs believed in
a future state than this passage.
They did not expect a permanent
home on earth. They made no efforts
to enter into the possession of the pro
mised land themselves. They quietly
and calmly waited for the time when
God would give it to their posterity,
and in the meantime for themselves




A. D. 64.]


CHAPTER XI.


271


17 By faith Ab:aham, when a
he was tried, offered up Isaac;
and he that had received the
a Ge. 22. 1, &c.; Ja. 2. 21.
they looked forward to their permanent home in the heavens. Ev n in
this early period of the world, therefore, there was the confident expectation of the future state. Comp. Notes
on Matt. xxii. 31, 32. We may remark, that the life of the patriarchs
was, in all essential respects, such as
we should lead. They looked forward
to heaven; they sought no permanent
possessions here; they regarded themselves as strangers and pilgrims on
the earth. So should we be. In our
more fixed and settled habits of life;
in our quiet homes; in our residence
in the land in which we were born,
and in the society of old and tried
friends, we should yet regard ourselves as 'strangers and sojourners.'
We have here no fixed abode. The
houses in which we dwell will soon
be occupied by others; the paths in
which we go will soon be trod by the
feet of others; the fields which we
cultivate will soon be ploughed and
sown and reaped by others. Others
will read the books which we read;
sit down at the tables where we sit;
lie on the beds where we repose;
occupy the chambers where we shall
die, and from whence we shall be
removed to our graves. If we have
any permanent home, it is in heaven;
and that we have, the faithful lives
of the patriarchs teach us, and the
unerring word of God everywhere
assures us.
17. By faith Abraham. The apostle had stated one strong instance of
the faith of Abraham, and he now refers to one still more remarkablethe strongest illustration of faith, undoubtedly, which has ever been evinced
in our world. ~ When he was tried.
The word here used is rendered tempted, in Matt. iv. 1. 3; xvi.; xix. 3;
xxii. 18. 35, and in twenty-two other
places in the New Testament; prove,
in John vi. 6; hath gone about, in Acts


promises, offered up his only.
begotten son,
18 ' Of whom it was said,
I or, To.      b Ge. 21. 12.
xxiv. 6; examine, II. Cor. xiii. 5, ana
tried, in Rev. ii. 2. 10; iii. 10. It
does not mean here, as it often does,
to place inducements before one to
lead him to do wrong, but to subject
his faith to a trial in order to test its
genuineness and strength. The meaning here is, that Abraham was placed
in circumstances which showed what
was the real strength of his confidence in God. ~ Offered up Isaac.
That is, he showed that he was ready
and willing to make the sacrifice, and
would have done it if he had not
been restrained by the voice of the
angel. Gen. xxii. 11, 12. So far as
the intention of Abraham was concerned, the deed was done, for he had
made every preparation for the offering, and was actually about to take
the life of his son. I And he that
had received the proanises offered up
his only-begotten san. The promises
particularly of a numerous posterity.
The fulfilment of those promises depended on him whom he was now
about to offer as a sacrifice. If Abraham had been surrounded with chlicdren, or if no special promise of a numerous posterity had been made to
him, this act would not have been so
remarkable. It would in any case
have been a strong act of faith; it
was peculiarly strong in his case from
the circumstances that he had an only
son, and that the fulfilment of the pro.
mise depended on his life.
18. Of whom it was said, that in
Isaac shall thy seed be called. Gen.
xxi. 12. A numerous posterity had
been promised to him. It was there
said expressly that this promise was
not to be fulfilled through the son of
Abraham by the bond-woman Hagar,
but through Isaac. Of course, it was
implied that Isaac was to reach man.
hood, and yet notwithstanding this,
and notwithstanding Abraham fully
believed it, he prepared deliberately,




276


HEBREWS.


[A. D. 64


That in Isaac shall thy seed be
called:
19 Accounting that God was




able to raise him up, even from
the dead; from whence also he
received him in a figure.




in obedience to tne divine command,
to put him to death. The phrase ' thy
seed be called' means, that his posterity was to be named after Isaac, or
was to descend only from him. 'he
word' called' in the Scriptures is often equivalent to the verb to be. See
Isa. lvi. 7  To name or call a thing
was the same as to say that it was,
or that it existed. It does not mean
here that his spiritual children were
to be called or selected from among
the posterity of Isaac, but that the
posterity promised to Abraham would
descend neither from Ishmael nor the
sons of Keturah, but in the line of
Isaac. This is a strong circumstance
insisted on by the apostle to show
the strength of Abraham's faith. It
was shown not only by his willingness to offer up the child of his old
age-lls only son by his beloved wife,
but by his readiness, at the command
of God, to sacrifice even him  on
whomi the fulfilment of the promises
deJended.
19 Accounting that God was able
to raise him up, even from the dead.
And that he would do it; for so Abraham evidently believed, and this idea
is plainly implied in the whole narrative. There was no other way in
winch the promise could be fulfilled;
and Abraham reasoned justly in the
case. He had received the promise
of a numerous posterity. He had
been told expressly that it was to be
through this favourite child. He was
now commanded to put him tb death
as a sacrifice, and he prepared to do
it. To fulfil these promises, therefore, there was no other way possible
but for him to be raised up from the
dead, and Abraham fully believed
that it would be done. The child had
been given to him at first in a supernatural manner, and he was prepared,
therefore, to believe that he would be
restored to him again by miracle. He
did not doubt that he who had given




him to him at first in a manner so
contrary to all human probability,
could restore him again in a method
as extraordinary. He, therefore, anticipated that he would raise him up
immediately from the dead. That
this was the expectation of Abraham
is apparent from the narrative in Gen.
xxii. 5. "And Abrahan said unto
his young men, Abide ye here with
the ass; and I and the lad will go
yonder and worship, and come again
to you;" in the plural-D't7R nPm3tt.:-..:.,r:
-' and we will return;' that is, I and
Isaac will return, for no other persons
went with them. Ver. 6. As Abraham went with the full expectation
of sacrificing Isaac, and as he expected Isaac to return with him, it follows that he believed that God would
raise him up immediately from the
dead. ~ From whence also he received
him in a figure. There has been
great difference of opinion as to the
sense of this passage, but it seems to
me to be plain. The obvious interpretation is, that he then received
him by his being raised up from the
altar as if from the dead. He was
to Abraham dead. He had given him
up. He had prepared to offer him as
a sacrifice. He lay there before him
as one who was dead. From that
altar he was raised up by direct divine interposition, as if he was rais.
ed from the grave, and this was to
Abraham   a figure or a representation of the resurrection. Other inter.
pretations may be seen in Stuart in
loc. —The following circumstances
will illustrate the strength of Abraham's faith in this remarkable transaction. (1.) The strong persuasion
on his mind that God had command.
ed this. In a case of this naturewhere such a sacrifice was required
-how natural would it have been for
a more feeble faith to have doubted
whether the command came from God,




A, D. 64.]


CHAPTER XI.


277


It might have been suggested to such
a mind that this must be a delusion,
or a temptation of Satan; that God
could not require such a thing;
and that Whatever might be the appearance of a divine command in the
case, there must be some deception
about it. Yet Abraham does not appear to have reasoned about it at all,
or to have allowed the strong feelings
of a father to come in to modify his
conviction that God had commanded
him to give up his son. What an
example is this to us! And how ready should we be to yield up a sonan only son-when God comes himself and removes him from us. (2.)
The strength of his faith was seen
in the fact that in obedience to the
simple command of God, all the strong
feelings of a father were overcome.
On the one hand there were his warm
affections for an only son; and on the
other there was the simple command
of God. They came in collision -
but Abraham did not hesitate a moment. The strong paternal feeling was
sacrificed at once. What an example
this too for us! When the command
of God and our own attachments
come into collision, we should not hesitate a moment. God is to be obeyed.
His command and arrangements are
to be yielded to, though most tender
ties arc rent asunder, and though the
heart bleeds. (3.) The strength of
his faith was seen in the fact, that, in
obedience to the command of God, he
resolved to do what in the eyes of the
world would be regarded as a most
awful crime. There is no crime of a
higher grade than the murder of a
son by the hand of a father. So it is
now estimated by the world, and so
it would have been in the time of
Abraham. All the laws of God and
of society appeared to be against the
actwhich Abraham was about to commit, and he went forth not ignorant
of the es imate which the world would
put on this deed if it were known.
How natural in such circumstances
would it have been to argue that God
could not possibly give such a com.
mand; that it was against all the laws
24


of heaven and earth; that there was
required in this what God and man
alike must and would pronounce to
be wrong and abominable! Yet Abraham did not hesitate. The command
of God in the case was to his mind a
sufficient proof that this was rightand it should teach us that whatever
our Maker commands us should be
done —no matter what may be the
estimate affixed to it by human laws,
and no matter how it may be regard.
ed by the world. (4.) The strength
of his faith was seen in the fact that
there was a positive promise of God
to himself which would seem to be
frustrated by what he was about to
do. God had expressly promised to
him a numerous posterity, and had
said that it was to be through this
son. How could this be if he was
put to death as a sacrifice? And how
could God command such a thing
when his promise was thus positive V
Yet Abraham did not hesitate. It
was not for him to reconcile these
things; it was his to obey. He did
not doubt that somehow all that God
had said would prove to be true; and
as he saw but one way in which it
could be done-by his being immedi
ately restored to life-he concluded
that that was to be the way. So when
God utters his will to us, it is ours
simply to obey. It is not to inquire
in what way his commands or revealed truth can be reconciled with other
things. He will himself take care
of that. It is ours at once to yield
to what he commands, and to believe
that somehow all that he has required
and said will be consistent with every.
thing else which he has uttered. (5.)
The strength of the faith of Abraham was seen in his belief that God
would raise his son from the dead.
Of that he had no doubt. But what
evidence had he of that? It had not
been promised. No case of the kind
had ever occurred; and the subject
was attended with all the difficulties
which attend it now. But Abraham
believed it; for, first, there was no
other way in which the promise of
God could be fulfilled; and secod,




278


HEBREWS.


[A. D. 64


20 By faith Isaac  blessed
Jacob and Esau concerning
things to come.
21 By faith Jacob, when he
a Ge. 27. 27-40.


was a dying, blessed b both the
sons of Joseph; and worship.
ped, leaning c upon the top of
his staff.
b Ge. 48. 5-20.  c Ge. 47. 31.


such a thing would be no more remarkable than what had already occurred. It was as easy for God to
raise him from the dead as it was to
give him at first contrary to all the
probabilities of the case, and he did
not, therefore, doubt that it would be
so. Is it less easy for us to believe
the doctrine of the resurrection than
it was for Abraham? Is the subject
attended with more difficulties now
than it was then? The faith of Abraham in this remarkable instance shows
us that the doctrine of the resurrec-; on of the dead, notwithstanding the!:;ited revelations then enjoyed, and
i the obvious difficulties of the case,
was early believed in the world; and
as those difficulties are no greater
now, and as new light has been shed
upon it by subsequent revelations, and
especially as in more than one instance the dead have been actually
raised, those difficulties should not be
allowed to make us doubt it now.
20. By faith Isaac blessed Jacob
and Esau concerning things to come.
See Gen. xxvii. 26-40. The meaning is, that he pronounced a blessing
on them in respect to their future
condition. This was by faith in God
who had communicated it to him,
and in full confidence that he would
accomplish all that was here predicted. The act of faith here was simply
that which believes that all that God
says is true. There were no human
probabilities at the time when these
prophetic announcements were made,
which could have been the basis of
his calculation, but all that he said
must have rested merely on the belief that God h-ad revealed it to him.
A blessing was pronounced on each,
of a very different nature, but Isaac
bad no doubt that both would be fulfilled


21. By faith Jacob, when he was a
dying. Gen. xlvii. 31; xlviii. 1-20.
That is, when he was about to die.
He saw his death near when lie pro.
nounced this blessing on Ephraim
and Manasseh, the sons of Joseph.
~ And worshipped, leaning upon the
top of his staff. This is an exact
quotation from the Septuagint in Gen.
xlvii. 31. The English version of
that place is, " and Israel bowed him.
self upon the bed's head," which is a
proper translation, in the main, of the
word;1302-mitteh. Thatword, however, with different points — Nt9
mdtteh, means a branch, a bough, a
rod, a staff, and the translators of the
Septuagint have so rendered it. The
Masoretic points are of' no authority,
and either translation, therefore, would
be proper. The word rendered ' head'
in Gen, xlvii. 31. —'bed's head' —jid,>
-rosh, means properly head, but
may there mean the top of anything
and there is no impropriety in apply.
ing it to the head or top of a stafE
The word rendered in Gen. xlvii. 31.
bowed-Ini  'l —implies properly the
idea of worshipping. It is bowing, or
prostration for the purpose of worship
or homage. Though the Septuagint
and the apostle here have, therefore,.
given a somewhat different version
from that commonly given of the He.
brew, and sustained by the Masoretic
pointing, yet it cannot be demonstrated that the version is unauthorized,
or that it is not a fair translation of
the Hebrew. It has also the probabilities of the case in its favour. Ja
cob was tenderly affected in view of
the goodness of God, and of the assu
rance that he would be conveyed from
Egypt when he died, and buried in
the land of his fathers. Deeply im
pressed with this, nothing was mor




A. D. 64.]


CHAPTER XI.


279


22 By faith Joseph, a when         23 By faith Moses, when he
he died, made l mention of the was      born, was     hid b three
departing of the children     of months of his parents, because
Israel; and gave commandment they saw he was a proper child;
concerning his bones.             and they were not afraid of the
a Ge. 50. 24, 25.  1 or, remembered.  king's commandment.c
b Ex. 2. 2.     c Ex. 1. 16, 22.
natural than that the old man'should so, except what God had spoken.
lean reverently forward and incline The faith of Joseph, then, was simple
his head upon the top of his staff, and confidence in God; and its strength
adore the covenant faithfulness of his was seen in his firm conviction that
God. Such an image is much more what had been promised would be
natural and probable than that he fulfilled, even when there were no apshould ' bow upon his bed's head'-a pearances that to human view justiphrase which at best is not very in- fied it. ~ And gave commandment
telligible. If this be the true account, concerqing his bones.  Gen. 1. 25.
then the apostle does not refer here " And Joseph took an oath of the
to what was done when he ' blessed children of Israel, saying, God will
the sons of Joseph,' but to an act ex- surely visit you, and ye shall carry
pressive of strong faith in God which up my bones from hence."  He had
had occurred just before. The mean- such a firm belief that they would
ing then is, ' By faith when about to possess the land of promise, that he
die lie blessed the sons of Joseph; exacted an oath of them  that they
and by faith also he reverently bowed would remove his remains with them,
before God in the belief that when lie that he might be buried in the land
died his remains would be conveyed of his fathers. He could not have
to the promised land, and expressed exacted this oath, nor could they have
his gratitude in an act of worship, taken it, unless both he and they had
leaning reverently on the top of his a sure confidence that what God had
staff.'  The order in which these spoken would be performed.
things are mentioned is of no conse.  23. By faith 1Ioses, when he was born.
quence, and thus the whole difficulty That is, by the faith of his parents.
in the case vanishes. Both the acts The faith of Moses himself is comr
here referred to were expressive of mended in the following verses. The
strong confidence in God.          statement of the apostle here is, that
22. By faith Joseph when he died. his parents were led to preserve his
When about to die. See Gen. 1. 24, life by their confidence in God. They
25. ~ Made mention of the departing believed that he was destined to some
of the children of Israel. Marg. 're- great purpose, and that he would be
membered.' The meaning is, that he spared, notwithstanding all the proba
called this to their mind; he spake bilities against it, and all the difficul
of it. "And Joseph said unto his ties in the case. '~ Was hid thre
brethren, I die; and God will surely months of his parents. By his parents.
visit you, and bring you out of this In Ex. ii. 2, it is said that it was done
land unto the land which he swarc to by his mother. The truth doubtless
Abraham, to Isaac, and to Jacob." was, that the mother was the agent
This prediction of Joseph could have in doing it-since the concealment,
rested only on faith in the promise of probably, could be better effected by
God. There were no events then oc. one than where two were employedcurring which wcild be likely to lead but that the father also concurred in
to this, and nothing which could be a it is morally certain. The conceal
basis of calculation that it would be ment was, at first, probably in theis




a0


HEBREWS.


[A. D. 64,


24 By faith Moses, a when he
was come to years, refused to
a Ex. 2. 10, 11.


own house. The command seems
to have been (Ex. i. 22), that the child
should be cast into the river as soon
as born. This child wvas concealed
in the hope that some way might be
found out by which his life might be
spared. ~ Because they saw he was
a proper child. A fair, or beautiful
child — vrTov. The word properly
means pertaining to a city —(from
iartv, a city;) then urbane, polished,
elegant; then fair, beautiful. In Acts
vii. 20, it is said that he was fair to
God,' (Marg.); that is, excldingly
fair, or very handsome. His extraordinary beauty seems to have been the
reason which particularly influenced
his parents to attempt to preserve
him. It is not impossible that they
supposed that his uncommon beauty
indicated that he was destined to some
important service in life, and that
they were on that account the more
anxious to save him. r And they
were not afraid of the king's commandment. Requiring that all male
children should be given up to be
thrown into the Nile. That is, they
were not so alarmed, or did not so
dread the king, as to be induced to
comply with the command.    The
strength of the faith of the parents of
Moses, appears (1.) because the command of Pharaoh to destroy all the
male children was positive, but they
had so much confidence in God as to
disregard it. (2.) Because there was
a strong improbability that their child
could be saved.  They themselves
found it impossible to conceal him
longer than three months, and when
it was discovered, there was every
probability that the law would be enforced and that the child would be
put to death.  Perhaps there was
reason also to apprehend that the parents would be punished for disregarding the authority of the king.
(3.) Because they probably believed
that their child was destined to some


be called the son clf Pharaoh's
daughter;
important work They thus commit.
ted him to God instead of complying
with the command of an earthly
monarch, and against strong proba.
bilities in the case, they believed that
it was possible that in some way he
might be preserved alive. The remarkable result showed that their
faith was not unfounded.
24. By faith Moses. He had confidence in God when he called him to
be the leader of his people. He be.
lieved that he was able to deliver
them, and he so trusted in him that
he was willing at his command to
forego the splendid prospects which
opened before him in Egypt. IT When
he was come to years. Gr. 'being
great;' that is, when he was grown
up to manhood. He was at that time
forty years of age. See Notes on
Acts vii. 23.  He took this step,
therefore, in the full maturity of his
judgment, and when there was nc
danger of being influenced by the ar.
dent passions of youth. I Refused
to be called the son of Pharaoh's
daughter. When saved from the ark
in which he was placed on the Nile,
he was brought up for the daughter
of Pharaoh. Ex. ii. 9. He seems to
have been adopted by her, and trained
up as her own son. What prospects
this opened before him is not certainly
known. There is no probability that
he would be the heir to the crown of
Egypt, as is often affirmed, for there
is no proof that the crown descended
in the line of daughters; nor if it did,
is there any probability that it would
descend on an adopted son of a daughter. But his situation could not but
be regarded as highly honourable,
and as attended with great advanta.
ges. It gave him the opportunity of
receiving the best education which
the times and country afforded-an
opportunity of which he seems to
have availed himself to the utmost.
Notes, Acts vii. 22. It would doubt




A. D. 64.]


CHAPTER XI.


28L


25 Choosing      rather to suffer affliction with the people of
a Ps. 84. 10.


God, than to enjoy the plea.
sures of sin for a season;


less be connected with important
offices in the state. It furnished the
opportunity of a life of ease and
pleasure-such as they commonly
delight in who reside at courts. And
it doubtless opened before him the
prospect of wealth-for there is no
improbability in supposing that lie
would be the heir of the daughter of a
rich monarch. Yet all this, it is said,
he 'refused.' There is indeed no express mention made of his formally
and openly refusing it, but his leaving
the court, and identifying himself
with his oppressed countrymen, was
infact a refusal of these high honours,
and of these brilliant prospects. It
is not impossible that when he became acquainted with his real history,
there was some open and decided refusal on his part, to be regarded as
the son of the daughter of this heathen monarch.
25. Choosing rather to sufer affliction with the people of God. With
those whom God had chosen to be his
people -the Israelites. They were
then oppressed and down-trodden;
but they were the descendants of
Abraham, and were those whom God
had designed to be his peculiar people. Moses saw that if he cast in
his lot with them, he must expect
trials. They were poor, and crushed,
and despised-a nation of slaves. If
he identified himself with them, his
condition would be like theirs-one
of great trial; if he sought to elevate
and deliver them, such an undertaking could not but be one of great
peril and hardship. Trial and danger, want and care would follow from
any course which he could adopt, and
he knew that an effort to rescue them
from bondage must be attended with
the sacrifice of all the comforts and
honour which he enjoyed at court.
Yet he 'chose' this. He on the whole
preferred it. He left the court, not
because he was driven away; not because there was nothing there to grat24 *


ify ambition or to be a stimulus to
avarice; and not on account of harsh
treatment-for there is no intimation
that he was not treated with all the
respect and honour due to his station,
his talents, and his learning, but because he deliberately preferred to
share the trials and sorrows of the
friends of God. So every one who
becomes a friend of God and casts
in his lot with his people, though he
may anticipate that it will be attended with persecution, with poverty, and
with scorn, prefers this to all the pleasures of a life of gaiety and sin, and
to the most brilliant prospects of
wealth and fame which this world
can offer. I Than to enjoy the pleasures of sin for a season. We are
not to suppose that Moses, even at the
court of Pharaoh, was leading a life
of vicious indulgence. The idea is,
that sins were practised there such
as those in which pleasure is sought,
and that if he had remained there it
must have been because he loved the
pleasures of a sinful court and a sinful life rather than the favour of God.
We may learn from this (1.) that there
is a degree of pleasure in sin. It does
not deserve to be called happiness, and
the apostle does not call it so. It is
'pleasure,' excitement, hilarity, mer
riment, amusement.  Happiness is
more solid and enduring than 'plea.
sure;' and solid happiness is not
found in the ways of sin. But it cannot be denied that there is a degree
of pleasure which may be found in
amusement; in the excitement of the
ball-room; in feasting and revelry;
in sensual enjoyments. All which
wealth and splendour; music and
dancing; sensual gratifications, and
the more refined pursuits in the cir
cles of fashion, can furnish, may be
found in a life of irreligion; and if
disappointment, and envy, and sick.
ness, and mortified pride, and be.
reavements do not occur, the chil
dren of vanity and sin can find no




B82


HEBREWS.


[A. D. 64,


26 Esteeming th3 reproach "
of a Christ greater riches than
I or, for.      a c. 13.13.
inconsiderable enjoyment in these
things. They say they do; and there
is no reason to doubt the truth of their
own testimony in the case. They
call it a ' life of pleasure;' and it is
not proper to withhold from it the
appellation which they choose to give
it. It is not the most pure or elevated kind of enjoyment, but it would
be unjust to deny that there is any
enjoyment in such a course. (2.) It
is only ' for a season.' It will all soon
pass away. Had Moses lived at the
court of Pharaoh all his days, it would
have been only for a little 'season.'
These pleasures soon vanish, for (a)
life itself is short at best, and if a
career of 'pleasure' is pursued through
the whole of the ordinary period allotted to man, it is very brief. (b)
Those who live for pleasure often
abridge their own lives. Indulgence
brings disease in its train, and the
votaries of sensuality usually die
young. The art has never been yet
discovered of combining intemperance
and sensuality with length of days.
If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice
wears out the nervous and muscular
system, and destroys the powers of
life-just as a machine without balance-wheel or governor would soon
tear itself to pieces. (c) Calamity,
disappointment, envy, and rivalship
mar such a life of pleasure-and he
who enters on it, from causes which
lie cannot control, finds it very short.
And, (d) compared with eternity, O
how brief is the longest life spent in
the ways of sin! Soon it must be
over-and then the unpardoned sinner enters on an immortal career
where pleasure is for ever unknown!
(3.) In view of all the 'pleasures'
wvhich sin can furnish, and in view of
the most brilliant prospects which
this world can hold out, religion ena

the treasures in Egypt: for he
had respect unto the recompense b of the reward.
b c. 10.35.
bles man to pursue a different path.
They who become the friends of God
are willing to give up all those fair
and glittering anticipations, and to
submit to whatever trials may be incident to a life of self-denying piety.
Religion, with all its privations and
sacrifices, is preferred, nor is there
ever occasion to regret the choice.
Moses deliberately made that choicc:
-nor in all the trials which succeed.
ed it-in all the cares incident to his
great office in conducting the child.
ren of Israel to the promised landin all their ingratitude and rebellion
-is there the least evidence that he
ever once wished himself back again
that he might enjoy ' the pleasures of
sin' in Egypt.
26. Esteeming the reproach of Christ.
Marg. ' For;' that is, on account of
Christ. This means either that he
was willing to bear the reproaches
incident to his belief that the Messiah would come, and that lie gave
up his fair prospects in Egypt with
that expectation; or that lie endured
sucl reproaches as Christ suffered;
or the apostle uses the expression as
a sort of technical phrase, well understood in his time, to denote sufferings
endured in the cause of religion.
Christians at that time would naturally describe all sufferings on account
of religion as endured in the cause
of Christ; and Paul, therefore, may
have used this phrase to denote sufferings in the cause of religion-meaning that Moses suffered what, when
the apostle wrote, would be called
'the reproaches of Christ.' It is not
easy, or perhaps possible, to deter
mine which of these interpretations
is the correct one. The most respect.
able names may be adduced in favour
of each, and every reader must be
left to adopt his own view of that
which is correct. The original will
admit of either of them. The gene




A. D. 64.]


CHAPTER XI.


283


27 By faith he forsook Egypt,
not fearing a the wrath of the
a Ex. 10. 28, 29; 12. 31.
ral idea is,'that lie would be reproached for the course which he pursued.
He could not expect to leave the splendours of a court and undertake what
he did, without subjecting himself to
trials. He would be blamed by the
Egyptians for his interference in freeing their 'slaves,' and in bringing so
many calamities upon their country,
and lie would be exposed to ridicule
for his folly in leaving his brilliant
prospects at court to become identified with an oppressed and despised
people. It is rare that men are zealous in doing good without exposing
themselves both to blame and to ridicule. ~ Greater riches. Worth more;
of greater value. Reproach itself is
not desirable; but reproach, when a
man receives it in an effort to do good
to others, is worth more to him than
gold. I. Pet. iv. 13, 14. The scars
which an old soldier has received in
the defence of his country are more
valued by him than his pension; and
the reproach which a good man receives in endcavouring to save others
is a subject of greater joy to him
than would be all the wealth which
could be gained in a life of sill.
I Than the treasures in Egypt. It
is implied here, that Moses had a
prospect of inheriting large treasures
in Egypt, and that he voluntarily
gave them up to be the means of delivering his nation from bondage.
Egypt abounded in wealth; and the
adopted son of the daughter of the
king would naturally be heir to a great
estate.  ~ For he had respect unto
the recompense of the reward. The
'recompense of the reward' here referred to must mean the blessedness
of heaven-for lie had no earthly reward to look to. IHe had no prospect
of pleasure, or wealth, or honour, in
his undertaking. If he had sought
these, so far as human sagacity could
foresee, he would have remained at
the court of Pharaoh. The declara

king: for he endured, as seeing
him b who is invisible.
b 1 Ti. 1. 17.
tion here proves that it is right to
have respect to the rewards of hea.
ven in serving God. It does not prove
that this was the only or the main
motive which induced Moses to aban.
don his prospects at court; nor does
it prove that this should be our main
or only motive in leading a life of
piety. If it were, our religion would
be mere selfishness. But it is right
that we should desire the rewards
and joys of heaven, and that we
should allow the prospect of those re.
wards and joys to influence us as a
motive to do our duty to God, and to
sustain us in our trials. Comp. Phil.
iii. 8-11. 13. 14.
27. By faith he forsook Egypt.
Some have understood this of the first
time in which Moses forsook Egypt,
when he fled into Midian, as recorded in Ex. ii.; the majority of expositors have supposed that it refers to
the time when lie left Egypt to conduct the Israelites to the promised
land. That the latter is the time referred to is evident from the fact that
it is said that he did 'not fear the
wrath of the king.' When Moses
first fled to the land of Midian it is
expressly said that he went because
lie did fbar the anger of Pharaoh for
his having killed an Egyptian. Ex.
ii. 14, 15. He was at that time in
fear of his life; but when he left
Egypt at the head of the Hebrew
people, lie had no such apprehensions.
God conducted him out with ' an high
hand,' and throughout all the events
connected with that remarkable deliverance, lie manifested no dread of
Pharaoh, and had no apprehension
from what he could do. He went
forth, indeed, at the head of his people when all the power of the king
was excited to destroy them, but he
went confiding in God: and this is
the faith referred to here. T For he
endured. He persevered, amidst all
the trials and difficulties connected




284


HEBREWS.


[A. D. 64


28 Through     faith  he  kept
the passover,a and the sprinka Ex. 12 21, &c.
with his leading forth the people from
bondage. ~ As seeing hin who is invisible. As if he saw God. He had
no more doubt that God had called
him to this work, and that he would
sustain him, than if he saw him with
his bodily eyes. This is a most accurate account of the nature of faith.
Comp. Notes on ver. 1.
28. Through faith he kept the passover. Greek, 'he made —TrEoiKsE-the
passover,' which means more, it seems
to me, than that he merely kept or
celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is
reference to the special agency, and
the special faith which he had in its
institution. The faith in the case
was confidence that this would be the
means of preserving the first-born of
the Israelites, when the angel should
destroy the first-born of the Egyptians, and also that it would be celebrated as a perpetual memorial of
this great deliverance. On the Passover, see Notes on Matt. xxvi. 2.
~ And the sprinkling of blood. The
blood of the paschal lamb on the lintels and door-posts of the houses. Ex.
xii. 22. ~ Lest he that destroyed the
first-born should touch them. The
first-born of the Egyptians. Ex.xii.23.
The apostle has thus enumerated
some of the things which illustrated
the faith of Moses. The strength of
his faith may be seen by a refbrence
to some of the circumstances which
characterized it. (1.) It was such confidence in God as to lead him to forsake the most flattering prospects
of worldly enjoyment. I see no evidence, indeed, that he was the heir to
the throne; but he was evidently heir
to great wealth; he was encompassed
with all the means of worldly pleasure; he had every opportunity for a
life of literary and scientific pursuits;
he was eligible to high and important
trusts; he had a rank and station


ling of blood, lest he that de,
stroyed the first-born should
touch them.


which would be regarded as one of
the most honoured and enviable on
earth. None of those who are mentioned before in this chapter were re
quired to make just such sacrifices as
this. Neither Abel, nor Noah, nor
Enoch, was called to forsake so brilliant worldly prospects; and though
Abraham was called to a higher act
of faith when commanded to give up
his beloved son, yet there were some
circumstances of trial in the case of
Moses illustrating the nature of faith
which did not exist in the case of
Abraham. Moses, in the maturity
of life, and with everything around
him that is usually regarded by men
as objects of ambition, was ready to
forego it all. So wherever true faith
exists, there is a readiness to abandon
the hope of gain, and brilliant pros.
pects of distinction, and fascinating
pleasures, in obedience to the command of God. (2.) Moses entered on
an undertaking wholly beyond the
power of man to accomplish, and
against every human probability of
success. It was no less than that of
restoring to freedom two millions of
down-trodden, oppressed, and dispir
ited slaves, and conducting aged
and feeble men, tender females, helpless children, with numerous flocks
and herds, across barren wastes to a
distant land.  He undertook this
against the power of probably the
most mighty monarch of his time;
from the midst of a warlike nation;
and when the whole nation would be
kindled into rage at the loss of so
many slaves, and when he might ex
pect that all the power of their wratk
would descend on him and his undis
ciplincd and feeble hosts. I-e did this
when lie had no wealth that he could
employ to fnrnish provisions or the
means of defence; no armies at his
command to encircle his people to
their march; and even no influence
among the people himself, and with




A. D. 64.]


CHAPTER XI.


29 By faith    they  passed a
through the Red Sea as by dry
a Ex. 14. 22, 29.
every probability that they would disregard him. Comp. Ex. iii. 11; iv. 1.
He did this when the whole Hebrew
people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when
there was nothing human whatever
on which the mind could fix as a basis
of calculation of success. If there
ever was any undertaking commenced
opposed to every human probability
of success, it was that of delivering
the Hebrew people and conducting
them to the promised land. To human
view it was quite as hopeless and impracticable as it would be now for a
stranger from Africa, claiming to be
a native prince there, and to have a
commission from God, to liberate the
two and a half millions of slaves in
this country, and conduct them to the
land of their fathers. In all the difficulties and discouragements of the
undertaking of Moses, therefore, his
only hope of success must have arisen
from his confidence in God. (3.) It
was an undertaking where there were
many certain trials before him. The
people whom he sought to deliver
were poor and oppressed. An attempt
to rescue them would bring down the
wrath of the mighty monarch under
whom they were. They were a people unaccustomed to self-government,
and as the result proved, prone to ingratitude and rebellion. The journey
before him lay through a dreary
waste, where there was every prospect that there would be a want of
food and water, and where he might
expect to meet with formidable enemies. In all these things his only
hope must have been in God. It was
he only who could deliver them from
the grasp of the tyrant: who could
conduct them through the wilderness;
who could provide for their wants in
the desert; and who could defend a
vast multitude of women and children


land: which the Egyptians assaying to do, were drowned.


from the enemies which they would
be likely to encounter. (4.) There
was nothing in this to gratify ambi
tion, or to promise an earthly re
ward. All these prospects he gave
up when he left the court of Pharaoh.
To be the leader of a company of
emancipated slaves through a path.
less desert to a distant land, had nothing in itself that could gratify the
ambition of one who had been bred
at the most magnificent court on
earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The
result showed that Moses never designed to be himself the king of the
people whom he led forth, and that he
had no intention of aggrandizing his
own family in the case.
29. By faith they passed through
the Red Sea, as by dry land. Ex. xiv.
22. 29. That is, it was only by confidence in God that they were able to
do this. It was not by power which
they had to remove the waters and to
make a passage for themselves; and
it was not by the operation of any
natural causes. It is not to be supposed that all who passed through
the Red Sea had saving faith. The
assertion of the apostle is, that the
passage was made in virtue of strong
confidence in God, and that if it had
not been for this confidence the pas.
sage could not have been made at alL
Of this no one can entertain a doubt
who reads the history of that remark.
able transaction. 1 Which the Egyptians assaying to do, were drowned.
Ex. xiv. 27, 28. Evidently referred
to here as showing the effects of not
having faith in God, and of what
must inevitably have befallen the Israelites if they had had no faith. The
destruction of the Egyptians by the
return of the waters in accordance
with natural laws, showed that the
Israelites would have been destroyed
in the passage, if a divine energy
had not been vmployed to prevent




286


HEBREWS.


[A. D. 64


30 By faith the walls of Jericho a fell down, after they
were compassed about seven
days.
a Jos. 6. 12-20.  b Jos. 6. 23; Ja. 2. 25.
1 or, were disobedient.  c Jos. 2. 4. &c.


31 By faith the harlot Rahab b perished not with them
that' believed not, when she
had received the spies c with
peace.


it. On the passage through the Red
Sea, see Robinson's Biblical Researches, vol. i. pp. 81-86.
30. By faith the walls of Jericho
fell down, &c. Josh. vi. 12-20. That
is, it was not by any natural causes,
or by any means that were in themselves adapted to secure such a result.
It was not because they fell of themselves; nor because they were assailed
by the hosts of the Israelites; nor
was it because there was any natural
tendency in the blowing of horns to
cause them to fall. None of these
things were true; and it was only by
confidence in God that means so little
adapted to such a purpose could have
been employed at all; and it was only
by continued faith in him that they
could have been persevered in day by
day, when no impression whatever
was made. The strength of the faith
evinced on this occasion appears from
such circumstances as these:-that
there was no natural tendency in the
means used to produce the effect;
that there was great apparent improbability that the effect would follow;
that they might be exposed to much
ridicule from those within the city
for attempting to demolish their
strong walls in this manner, and from
the fact that the city was encircled
day after day without producing any
result. This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the
gospel often preach where there seems
to be as little prospect of beating
down the opposition in the human
heart by the message which they deliver, as there was of demolishing the
walls of Jericho by the blowing of
ram's horns. They blow the gospel
trumpet from week to week and
month to month, and there seems to
ce no tendency in the rtrong citadel


of the heart to yield. Perhaps the
only apparent result is to excite ridicule and scorn. Yet let them not
despair. Let them  blow on.  Let
them still lift up their voice with faith
in God, and in due time the walls of
the citadel will totter and fall. God
has power over the human heart as he
had over Jericho; and in our darkest
day of discouragement let us remember that we are never in circumstan.
ces indicating less probability of suc.
cess from any apparent tendency in
the means used to accomplish the result, than those were who encompassed this heathen city. With similar
confidence in God we may hope for
similar success.
31. By faith the harlot Rahab. She
resided in Jericho. Josh. ii. 1. When
Joshua crossed the Jordan, lie sent
two men as spies to her house, and
she saved them by concealment from
the enemies that would have destroy
ed their lives. For this act of hospitality and kindness, they assured her
of safety when the city should be destroyed, and directed her to give an
indication of her place of abode to the
invading Israelites, that her house
might be spared. Josh ii. 18, 19. In
the destruction of the city, she was
accordingly preserved. Josh. vi. The
apostle seems to have selected this
case as illustrating the nature of
faith, partly because it occurred at
Jericho, of which he had just made
mention, and partly to show that
strong faith had been exercised not
only by the patriarchs, and by those
who were confessed to be great and
good, but by those in humble life,
and whose earlier conduct had been
far from the ways of virtue. Calvin
Much perplexity has been felt in
reference to this case, and many at.
tempts have been made to remove tho




A. 1). 64.]


CHAPTER XI.


287


difficulty. The main difficulty has
been that a woman of this character
should be enumerated among those
who were eminent for piety, and many
expositors have cndeavoured to show
that the word rendered harlot does not
necessarily denote a woman of abandoned character, but may be used to
denote a hostess. This definition is
given by Schleusner, who says that
the word may mean one who prepares
and sells food, and who receives
strangers to entertain them. Others
have supposed that the word means
an idolatress, because those devoted
to idolatry were frequently of abandoned character. But there are no
clear instances in which the Greek
word and the corresponding Hebrew
word-;7nlT-is used in this sense.
The usual and the fair meaning of
the word is that which is given in
our translation, and there is no good
reason why that signification should
not be retained here. It is not implied by the use of the word here,
however, that Rahab was an harlot
at the time to which the apostle refers; but the meaning is, that this
had been her character, so that it was
proper to designate her by this appellation.  In regard to this case,
therefore, and in explanation of the
difficulties which have been felt iiT refercnce to it, we may remark, (1.) that
the obvious meaning of this word
here and of the corresponding place
in Josh. ii. vi. is, that she had been a
woman of abandoned character, and
that she was known as such. That
she might have been also a hostess,
or one who kept a house of entertainment for strangers, is at the same
time by no means improbable, since
it not unfrequently happened in ancient as well as modern times, that
females of this character kept such
houses. It might have been the fact
that her house was known merely as
a house of entertainment that led the
spies who went to Jericho to seek a
lodging there. It would be natural
that strangers coming into a place
should act in this respect as all other


travellers d.d, and should apply foi
entertainment at what was known as
a public house. (2.) There is no im
probability in supposing that hei
course of life had been changed either
before their arrival, or in consequence
of it. They were doubtless wise and
holy men. Men would not be selected for an enterprise like this, in whom
the leader of the Hebrew army could
not put entire confidence. It is not
unfair then to suppose that they were
men of eminent piety as well as sagacity. Nor is there any improbability
in supposing that they would acquaint
this female with the history of theii
people, with their remarkable deliver.
ance from Egypt, and with the design
for which they were about to invade
the land of Canaan. There is evidence
that some such representations made
a d6ep impression on her mind, and led
to a change in her views and feelings:
for she not only received them with
the usual proofs of hospitality, but
jeoparded her own life in their de.
fence, when she might easily have
betrayed them.  This fact showed
that she had a firm belief that they
were what they professed to be-the
people of God, and that she was wil.
ling to identify her interests with
theirs.  (3.) This case - supposing
that she had been a woman of bad
character but now was truly converted-does not stand alone.   Other
females of a similar character have
been converted, and have subsequent.
ly led lives of piety; and though the
number is not comparatively great,
yet the truth of God has shown its
power in renewing and sanctifying
some at least of this, the most abandoned and degraded class of human
beings.  "Publicans and harlots,"
said the Saviour, " go into the kingdom of God." Matt. xxi. 31. Rahab
seems to have been one of them; and
her case shows that such instances
of depravity are not hopeless. This
record, therefore, is one of encouragement for the most abandoned sinners,
and one too which shows that stran.
gers, even in a public house, may do
good to those who have wandered fiu




S88


HEBREWS.


[A. D `i4


32 And what shall I more of Jephthae; d of David'also,
say? for the time     would   fail and Samuel,     and of the pro.
me to tell of a Gedeon, and of     phets.
Barak, b and of Samson, c and       c Ju. 15 & 16.  d Ju. 11. 32, &c.
a Ju. c. 6 & 7.  b Ju. 4. 6, &c.  e 1 Sa. 17. 45, &c. f 1 Sa. 7 9, &c.


from God and virtue, and that we
should never despair of saving the
most abandoned of our race. (4.)
There is no need of supposing that the
apostle in commending this woman
approved of all that she did. That
she was not perfect is true. That
she did some things which cannot be
vindicated is true also-and who does
not? But admitting all that may be
said about any imperfection in her
character, (comp. Josh. ii. 4), it was
still true that she had strong faithand that is all lnat the apostle commends. We art under no more necessity of vindicating all that she did,
than we are all that David or Peter
did —or all that is now done by those
who have the highest claims to virtue.
(5.) She had strong faith. It was only
a strong belief that Jehovah was the
true God, and that the children of Israel were his people, which would have
led her to screen these strangers at the
peril of her own life; and when the
city was encompassed, and the walls
fell, and the tumult of battle raged,
slhe showed her steady confidence in
their fidelity, and in God, by using
the simple means on which she was
told the safety of herself and her family depended. Josh. vi. 22, 23. ~
With them that believed not. The inhabitants of the idolatrous city of
Jericho. The margin is, ' were disobedient.' The more correct rendering,
however, is, as in the text, believed
not. They evinced no such faith as
Rahab had, and they were therefore
destroyed. T Received the spies with
peace. With friendliness and kindness. Josh ii. 1, seq.
32, And what shall I more say?
'There are numerous other instances
showing the strength of faith which
there is not time to mention.' ~ For
the time would fail me to tell. To recount all that they did; all the illus.


trations of the strength and power of
faith evinced in their lives. ~ Of
Gedeon. The history of Gideon is
detailed at length in Judges vi. vii.,
and there can be no doubt that in his
wars he was sustained and animated
by strong confidence in God. ~ And
of Barak. Judges iv. Barak, at the
command of Deborah the prophetess,
who summoned him to war in the
name of the Lord, encountered and
overthrew the hosts of Sisera. His
yielding to her summons, and his
valour in battle against the enemies
of the Lord, showed that he was
animated by faith. ~ And of Samson. See the history of Samson in
Judges xiv-xvi. It is not by any
means necessary to suppose that in
making mention of Samson, the
apostle approved  of all that he
did. All that he commends is his
faith, and though he was a very
imperfect man, and there were many
things in his life which neither
sound morality nor religion can ap.
prove, yet it was still true that he
evinced on some occasions remarkable confidence in God, by relying on
the strength which he gave him. This
was particularly true in the instance
where he made a great slaughter of
the enemies of the Lord and of his
country. See Judges xv. 14; xvi. 28.
I And of Jephthae. The story of Jeph.
tha is recorded in Judges xi. The
mention of his name among those
who were distinguished forfaith, has
given occasion to much perplexity
among expositors. That a man of
so harsh and severe a character, a
man who sacrificed his own daugh.
ter in consequence of a rash vow
should be numbered among those who
were eminent for piety as if he were
one distinguished for piety also, has
seemed to be wholly inconsistent and
improper. The same remark, how




A. D. 64.]


CHAPTER XI.


289


33 Who through faith subever, may be made respecting Jephtha which has been made of Samson
and others. The apostle does not commend all which they did. He does
not deny that they were very imperfect men, nor that they did many
things which cannot be approved or
vindicated. He commends only one
thing-their faith; and in these instances hie particularly alludes doubtless to their remarkable valour and
success in delivering their country
from their foes and from the foes of
God. In this, it is implied, that they
regarded themselves as called to this
work by the Lord, and as engaged in
his service; and that they went forth
to battle depending on his protection
and nerved by confidence in him as
the God of their country. Their
views of God himself might be very
erroneous; their notions of religion
-as was the case with Jephtha-very
imperfect and obscure; many things
n their lives might be wholly inconsistent with what we should now regard as demanded by religion, and
still it might be true that in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence
in him. In the case of Jephtha, all
that it is necessary to suppose in order
to see the force of the illustration of
the apostle is, that he had strong confidence in God-the God of his nation, and that, under the influence of
this, he made extraordinary efforts in
repelling his foes. And this is not
unnatural, or improbable, even on the
supposition that he was not a pious
man. How many a Greek, and Roman, and Goth, and Mohammedan
has been animated to extraordinary
courage in battle, by confidence in
the gods which they worshipped!
That Jephtha had this, no one can
doubt. Scc Judges xi. 29-3Q. Even
in the great and improper sacrifice
of his only daughter, which the obvious interpretation of the record re25


dued kingdoms, wrought right.
specting him in Judges xi. 39, leads
us to suppose he made, he did it as
an offering to the Lord, and under
these mistaken views of duty, he
showed by the greatest sacrifice which
a man could make-that of an only
child-that he was disposed to do what
he believed was required by religion.
A full examination of the case of
Jephtha, and of the question whether
he really sacrificed his daughter, may
be found in Warburton's Divine Le.
gation of Moses, Book ix. Notes; in
Bush's Notes on Judges xi.; and in
the Biblical Repository for January
1843. It is not necessary to go into
the much litigated inquiry here whether he really put his daughter to
death, for whether he did or not, it is
equally true that he evinced strong con.
fidence in God. If he did do it, in obedience as he supposed to duty and to
the divine command, no higher instance of faith in God as having a
right to dispose of all that he had,
could be furnished; if he did not, his
eminent valour and success in battle show that he relied for strength
and victory on the arm of Jehovah.
The single reason why the piety of
Jephtha has ever been called in ques,
tion, has been the fact that he sacri.
ficed his own daughter. If he did
not do that, no one will doubt his
claims to an honoured rank among
those who have evinced faith in God
~ Of David also. Commended justly
as an eminent example of a man who
had faith in God, though it cannot be
supposed that all that he did was ap.
proved. ~ And Samuel. In early
youth distinguished for his piety, and
manifesting it through his life. See
I. Sam. ~ And of the prophets. They
were men who had strong confidence
in the truth of what God directed
them to foretell, and who were ever
ready, depending on him, to make
known the most unwelcome truths to
their fellow-men, even at the peril of
their lives.
33. Who through faith subdued king
doms. That is, those specified in the




990


HEBREWS.


[A. D. 64.


eousness, obtained promises, 
stopped the mouths of lions, b
34 Quenched the violence
of fire, c escaped d the edge of
the sword, out of weakness were
a Ga. 3.16.    b Da. 6.22.
c Da. 3. 25.
previous verses, and others like them.
The meaning is, that some of them
subdued kingdoms, others obtained
promises, &c. Thus, Joshua subdued
the nations of Canaan; Gideon the
Midianites; Jcphtha the Ammonites;
David the Philistines, Amalekites, Jebusites, Edomites, &c. ~ Wrought
righteousness. Carried the laws of
justice into execution, particularly on
guilty nations. They executed the
great purposes of God in punishing
the wicked, and in cutting off his foes.
~ Obtained promises. Or obtained
promised blessings (Bloomfield, Stuart); that is, they obtained, as a result of their faith, promises of blessings on their posterity in future times.
~ Stopped the mouths of lions. As
Samson, Judges xiv. 16; David, I.
Sam. xvii. 34, seq.; and particularly
Daniel. Dan. vi. 7, seq. To be able
to subdue and render harmless the
king of the forest-the animal most
dreaded in early times-was regarded
as an eminent achievement.
34. Quenched the violence of fire.
As Shadrach, Meshach, and Abednego did. Dan. iii. 15-26. ~ Escaped
the edge of the sword. As Elijah did
when lie fled from Ahab, I. Kings
xix. 3; as Elijah did when he was
delivered from the king of Syria, II.
Kings vi. 16; and as David did whcn
ho fled from Saul. I Out of weakness were made strong. Enabled to
perform exploits beyond their natural
strength, or raised up from a state of
bodily infirmity and invigorated for
conflict. Such a case as that of Samson may be referred to, Judges xv.
15; xvi. 26-30; or as that of' Iezekiah, II. Kings xx., who was restored
from dangerous sickness by the immediate interposition of God. See
Notes on Isa. xxxviii. ~ Waxed ua

made strong, waxed valiant in
fight, turned to flight the armies
of the aliens.
35 Women e received       their
dead raised to life again: and
d 1K. 19.3; 2K. 6. 16.
e I  1. 17. 22; 2 K. 4.35,36.
liant infight. Became valiant. Like
Joshua, Barak, David, &c. The books
of Joshua, Judges, Samuel, and Kings
supply instances of this in abundance.
v Turned to flight the armies of the
aliens. The foreigners —as the in.
vading Philistines, Ammonites, Moabites, Assyrians, &c.
35. Women received their dead rais
ed to life again. As in the case of the
woman of Zarephath, whose child
was restored to life by Elijah, I. Kings
xvii. 19-22; and of the son of the
Shunamite woman, whose child was
restored to life by Elisha. II. Kings
iv. 18-37. ~ And others were tortured. The word which is here used
-rvpnaviw —to tympanize, refers to a
form  of severe torture which was
sometimes practised. It is derived
from rTp.-ravov-tympanum-a drum,
tabret, timbrel; and the instrument
was probably so called from resembling the drum or the timbrel. This
instrument consisted in the East of a
thin wooden rim covered over witl
skin, as a tambourine is with us. See
it described in the Notes on Isa. v. 12.
The engine of torture here referred
to probably resembled the drum in
form, on which the body of a crirni.
nal was bent so as to give greater se.
verity to the wounds which were inflicted by scourging. The lash would
cut deeper when tle body was so extended, and the open gashes exposed
to the air would increase the torture.
See II. Mac. vi. 19-29. The punishment here referred to seems to have
consisted of two things-the stretching upon the instrument, and the
scourging. See Robinson's Lex., and
Stuart in loc. Bloomfield, however,
supposes that the mode of the torture
can be best learned from tile original
meaning of the word TirpTravov-. tywn.




a. D. 64.]


CHAPTER XL.


291


others were tortured, not accept
ing a deliverance; that they
might obtain a better resurrection:
36 And others had trial of


cruel mockings and scourgings,
yea, moreover, of bonds b and
imprisonment. e
37 ''hey were stoned, d they
were sawn asunder, were tempt

a Ac. 4.19.


b Ge. 39. 20.


c Je. 20. 2.


d Ac. 7. 59.


panum —as meaning (1) a beatingstick, and (2) a beating-post, which
was in the form of a T, thus suggesting the posture of the sufferer. This
beating, says lie, was sometimes administered with sticks or rods; and;omctimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with
the usual meaning of tle word. IT Not
accepting deliverance. When it was
offered them; that is, on condition
that they would renounce their opinions, or do what was required of them.
This is the very nature of the spirit
of martyrdom. 11 That they might
obtain a better resurrection. That is,
when they were subjected to this kind
of torture they were looked upon as
certainly dead. To have accepted deliverance then, would have been a kind
of restoration to life, or a species of re-:urrection. But they refused this, and
looked forward to a more honourable
and glorious restoration to life; a resurrection, therefore, which would be
better than this. It would be in itself more noble and honourable, and
would be permanent, and therefore
better. No particular instance of this
hind is mentioned in the Old Testament; but amidst the multitude of
cases of persecution to which good
men were subjected, there is no improbability in supposing that this may
have occurred. The case of Eleazer,
recorded in II. Mac. vi., so strongly
resembles what the apostle says here,
that it is very possible he may have
had it in his eye. The passage before us proves that the doctrine of the
resurrection was understood and believed before the coning of the Saviour,
and that it was one of the doctrines
which sustained and animated those
who were called to suffer on account
of their religion. In the prospect of


death under the infliction of torture
on account of religion, or under 'the
pain produced by disease, nothing
will better enable us to bear up under
the suffering than the expectation that
the body will be restored to immortal
vigour, and raised to a mode of life
where it will be no longer susceptible of pain. To be raised up to that
life is a 'better resurrection' than to
be saved from death when persecuted,
or to be raised up from a bed of pain.
36. And others had trial of cruel
mockings. Referring to the scorn and
derision which the ancient victims of
persecution experienced.  This has
been often experienced by martyrs,
and doubtless it was the case with
those who suffered on account of their
religion before the advent of the Saviour as well as afterwards. Some
instances of this kind are mentioned
in the Old Testament (II King. ii.
23; I. Kings xxii. 24); and it was
frequent in the time of tle Maccabees.
~ And scourging. Whipping. This
was a common mode of punishment,
and was usually inflicted before a
martyr was put to death. See Notes
on Matt. x. 17; xxvii. 26. For instances of this, see Jer. xx. 2; II. Mac.
vii. 1; v. 17.  T Of bonds. Chains.
Gen. xxxix. 29. ~ And imprisonment.
See I. Kings xxii. 27; Jer. xx. 2.
37. They were stoned. A common
method of punishment among the
Jews. See Notes on Matt. xxi. 35. 44.
Thus Zechariah, the son of Jehoiada
the priest, was stoned. See II. Chron.
xxiv. 21; comp. I. Kings xxi. 1-14.
It is not improbable that this was
often resorted to in times of popular
tumult, as in the case of Stephen.
Acts vii. 59; comp. John x. 31; Acts
xiv. 5. In the time of the terrible
persecutions under Antiochus Epiph.
anes, and under Manassch, s'ich in




292


HEBREWS.


[A. D. 64.


ed, were slain with the sword:
they wandered about in sheep

skins and goatskins; being destitute, afflicted, tormented;


stances also probably occurred. 11 They
were sawn asunder. It is commonly
supposed that Isaiah was put to death
in this manner. For the evidence of
this, see Introduction to Isaiah, ~ 2.
It is known that this mode of punishment, though not common, did exist
in ancient times. Among the Romans, the laws of the twelve tables
affixed this as the punishment of certain crimes, but this mode of execution was very rare, since Aulius Gellius says that in his time no one remembered to have seen it practised.
It appears, however, from Suetonius
that the emperor Caligula often condemned persons of rank to be sawn
through the middle. Calmet, writing
above a hundred years ago, says, " I
am assured that the punishment of
the saw is still in use among the Switzers, and that they put it in practice
not many years ago upon one of their
countrymen, guilty of a great crime,
in the plain of Grenelles, near Paris.
They put him into a kind of coffin,
and sawed him lengthwise, beginning
at the head, as a piece of wood is
sawn." Pict. Bib. It was not an unusual mode of punishment to cut a
person asunder, and to suspend the
different parts of the body to walls
and towers as a warning to the living. See I. Sam. xxxi. 10, and Morier's Second Journey to Persia, p. 9 6.
~T Were tempted. On this expression,
which has given much perplexity to
critics, see the Notes of Prof. Stuart,
Bloomfield, and Kuinoel. There is a
great variety of reading in the MSS.
and editions of the New Testament,
and many have regarded it as an interpolation. The difficulty which has
been felt in reference to it has been,
that it is a much milder word than
those just used, and that it is hardly
probable that the apostle would enumerate this among those which he
had just specified, as if to be tempted
deserved to be mentioned among safferinp of so severe a nature. But it


seems to me there need be no real
difficulty in the case. The apostle
here, among other sufferings wlich
they were called to endure, may have
referred to the temptations which were
presented to the martyrs when abou
to die to abandon their religion and
live. It is very possible to conceive
that this might have been among the
highest aggravations of their suffer.
ings. We know that in later times
it was a common practice to offer life
to those who were doomed to a horrid
death on condition that they would
throw incense on the altars of a heathen god, and we may easily suppose
that a temptation of that kind, artfully presented in the midst of keen
tortures, would greatly aggravate their
sufferings. Or suppose when a father
was about to be put to death for his
religion, his wife and children were
placed before him and should plead
with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would
cause so keen torture to the soul as
their cries and tears would. Amidst
the sorrows of martyrs, therefore, it
was not improper to say that they
were tempted, and to place this among
their most aggravated woes. For instances of this nature, see II. Mac. vi.
21, 22; vii. 17. 24. ~ Were slain with
the sword. As in the case of the
eighty-five priests slain by Doeg (I.
Sam. xxii. 16); and the prophets, of
whose slaughter by the sword Elijal
complains. I. Kings xix. 10. 'I They
wandered about in sheepskins and
goatskins. Driven away from their
homes, and compelled to clothe thermselves in this rude and uncomfortable
manner. A dress of this kind, or a
dress made of hair, was not unconm
mon with the prophets, and seems in.
deed to have been regarded as an a'p.
propriate badge of their offlce. Sec II.
Kings, i. 8; Zecn. xiii. 4. 'T Being
destitute, afflicted, tormented.  The
word tormented here means tortured.




A. 1). 64.]


CHAPTER XI.


293


38 (Of whom the world was
not worthy:) they wandered in
deserts, and in mountains, and
in dens and caves of the earth.
39 And these all, having obtained a good report through
1 or, foreseen.
I'lle apostle expresses here in general
what in the previous verses he had
specified in detail.
38. Of whom the world was not
worthy. The world was so wicked
that it had no claim that such holy
men should live in it. These poor,
despised, and persecuted men, living
as outcasts, and wanderers, were of a
character far elevated above the world.
This is a most beautiful expression.
It is at once a statement of their eminent holiness and of the wickedness
of the rest of mankind. ~ They wandered in deserts, &c. On the Scripture meaning of the word desert or
wilderness, see Notes on Matt. iii. 1.
This is a description of persons driven
away from their homes, and wandering about from place to place to procure a scanty subsistence. Comp. I.
Mac. i. 53; II. Mac. v. 27; vi. 7.
The instances mentioned in the Books
of Maccabees are so much in point,
that there is no impropriety in supposing that Paul referred to sonle
such cases, if not these very cases.
As there is no doubt about their historic truth, there was no impropriety
in referring to them, though they are
not mentioned in the canonical books
of Scripture. One of those cases may
be referred to as strikingly illustrating
what is here said. " But Judas Maccabeus with nine others, or thereabout,
withdrew himself into the wilderness,
and lived in the mountains after the
manner of beasts, with his company,
who fed on herbs continually, lest
they should be partakers of the pollution." II. Mac. v.?7.
39. And these all, having obtained
a good report, through faith. They
were all commended and approved on
account of their confidence in God.
See Notes on ver. 2. I Received not
25 *


faith, received not the pro.
mise:
40 God having ' provided
some better thing for us, that
they without a us should not be
made perfect.
a Re. 6. 11.
the promise. That is, did not receive
the fulfilment of the promise; or die
not receive all that was promised.
They all still looked forward to some
future blessings. Notes, ver 13.
40. God having provided some bet.
ter thing for us. Marg. foreseen. That
is, 'God having provided, or determined on giving some better thing
than any of them realized, and which
we are now permitted to enjoy.' That
is, God gave them promises; but
they were not allowed to see their
fulfilment. We are permitted now to
see what they referred to, and in part,
at least, to witness their completion;
and though the promise was made to
them, thefulfilment more particularly
pertains to us. ~ That they without
us should not be made perfect. That
is, complete. The whole system of
revelation was not complete at once,
or in one generation. It required
successive ages to make the system
complete, so that it might be said that
it was finished, or perfect. Our existence, therefore, and the developments
in our times, were as necessary to the
perfection of the system as the promise made to the patriarchs. And
as the system would not have been
complete if the blessings had been
simply conferred on us without the
previous arrangements, and the long
scheme of introductory measures, so
it would not have been complete if
the promises had been merely given
to them without the corresponding
fulfilment in our times. They are
like the two parts of a tally. The
fathers had one part in the pro.
mises, and we the other in the fulfil.
ment, and neither would have been
complete without the other.  The
' better things' then referred to here
as possessed by Christians, are the




294


HEBREWV S.


[A. D. 64


privilege of seei g those promises may be taunted or opposed by out
fulfilled in the Messiah; the blessings nearest kindred; from that of Enoch
resulting from  the atonement; the to walk with God, though surrounded
more expanded views which they by a wicked world, and to look to the
have under the gospel; the brighter blessed translation to heaven which
hopes of heaven itself, and the clearer awaits all the righteous; from that
apprehension of what heaven will be, of Noah to comply with all the direc.
which they are permitted to enjoy. tions of God, and to make all needful
This, therefore, accords entirely with preparations for the future events
the argument which the apostle is which he has predicted, in which we
pursuing-which is, to show that the are to be interested-as death, judgChristians whom he addressed should ment, and eternity-though the events
not apostatize from  their religion. may seem to be remote, and though
The argument is, that in numerous there may be no visible indications
instances, as specified, the saints of of their coming, and though the world
ancient times, even under fiery trials, may deride our faith and our fears
were sustained by faith in God, and from that of Abraham to leave coun.
that too when they had not seen the try, and home, and kindred, if God
fulfilment of the promises, and when calls us to, and to go just where hil
they had much more obscure views commands, through deserts and wilds,
than we are permitted to enjoy. If and among strange men, and like
they, under the influence of the mere him also to be ready to give up the
promise of future blessings, were en- dearest objects of our earthly affec
abled thus to persevere, how much tion, even when attended with all that
more reason is there for us to perse- can try or torture our feelings of af
vere who have been permitted, by the fection-feeling that God who gave
coming of the Messiah, to witness has a right to require their removal
the perfection of the system!     in his own way, and that however
There is no part of the New Tes- much we may fix our hopes on a dear
tament of more value than this chap- child, he can fulfil all his purposes
ter; none which deserves to be more and promises to us though such a
patiently studied, or which may be child should be removed by death:
more frequently applied to the cir- from  that of Abraham, Isaac, and
cumstances of Christians. These in- Jacob, to regard ourselves as stran.
valuable records are adapted to sus- gers and pilgritns on earth, having
tain us in times of trial, temptation, here no permanent home, and seek.
and persecution; to show us what ing a better country; from that of
faith has done in days that are past, Moses to be willing to leave all the
and what it may do still in similar pomp and splendour of the world, all
circumstances.  Nothing can better our brilliant prospects and hopes, and
show the value and the power of faith, to welcome poverty, reproach, and
or of true religion, than the records suffering, that we may identify our.
in this chapter. It has done what selves with the people of God; by the
nothing else could do. It has enabled remembrance of the host of worthies
men to endure what nothing else who met danger, and encountered
would enable them to bear, and it has mighty foes, and vanquished then;,
shown its power in inducing them to let us learn to go forth in our spiritual
give up, at the command of God, what conflicts against the enemies of our
the human heart holds most dear. souls and of the church, assured of
And among the lessons which we victory; and from     the example of
may derive from  the study of this those who were driven fromn tIle
portion of divine truth, let us learn abodes of men, and exposed to the
from the example of Abel to continue storms of persecution, let us learn ta
to offer to God the sacrifice of true bear every trial, and to be ready at
piety which he requires, though we any moment to lay down our lives in




A. D. 64.]


CHAPTER XII.


295


the cause of truth and of God. Of
all those holy men who made these
sacrifices, which of them ever regretted it, when he came calmly to look
over his life, and to review it on the
borders of the eternal world? None.
Not one of them ever expressed regret that he had given up the world;
or that he had obeyed the Lord too
early, too faithfully, or too long. Not
'Abraham who left his country and
kindred; not Moses who abandoned
his brilliant prospects in Egypt; not
Noah who subjected himself to ridioule and scorn for an hundred and
twenty years; and not one of those
who were exposed to lions, to fire, to
the edge of the sword, or who were
driven away from society as outcasts
to wander in pathless deserts or to
take up their abodes in caverns, ever
regretted the course which they had
chosen. And who of them all now
regrets it? Who, of these worthies,
now looks from heaven and feels that
he suffered one privation too much,
or that he has not had an ample recompense for all the ills he experienced in the cause of religion?  So
we shall feel when from the bed of
death we look over the present life,
and look out on eternity. Whatever
our religion may have cost us, we
shall not feel that we began to serve
God too early, or served him too faithfally. Whatever pleasure, gain, or
splendid prospects we gave up in order to become Christians, we shall
feel that it was the way of wisdom,
and shall rejoice that we were able to
do it.  Whatever sacrifices, trials,
persecution, and pain, we may meet
with, we shall feel that there has been
more than a compensation in the consolations of religion, and in the hope
of heaven, and that by every sacrifice
we have been the gainers. When we
reach heaven, we shall see that we
have not endured one pain too much,
and that through whatever trials we
may have passed, the result is worth
all which it has cost. Strengthened
then in our trials by the remembrance
of what faith has done in times that
arx past' ecalling the example of


those who through faith and patience
have inherited the promises, let us go
cheerfully on our way. Soon the
journey of trials will be ended, and
soon what are now objects of faith
will become objects of fruition, and
in their enjoyment how trifling and
brief will seem all the sorrows of our
pilgrimage below!
CHAPTER XII.
ANALYSIS OF THE CHAPTER.
The apostle having illustrated the
nature and power of faith in the previous chapter, proceeds in this to exhort those to whom he wrote to apply
the same principles to their own case,
and to urge them to manifest the
same steady confidence in God and
perseverance in their holy walk. For
this purpose, he adverts to the following arguments or considerations:
I. He represents the ancient worthies who had so faithfully persevered
and so gloriously triumphed, as witnesses of their strife in the Christian
race, and as cheering them on to victory. Ver. 1.
II. He appeals to the example of
the Saviour. Vs. 2-4. This was a
more illustrious instance than any of
those which had been adverted to, and
is not referred to with theirs, but is
adduced as deserving a separate and
a special specification. The circumstances in his case which are an encouragement to perseverance in the
Christian conflict, are these. (1.) He
endured the cross, and is now exalted
to the right hand of God. (2.) He
bore the contradiction of sinners
against himself, as those were called
to do to whom Paul wrote. (3.) Ha
went beyond them in his trials and
temptations-beyond anything which
they could have reason to apprehend
-for he had 'resisted unto blood,
striving against sin.'
III. He encourages them by showing that their trials would result in
their own good, and particularly that
the hand of a Father was in them.
Vs. 5-13. Particularly he urges (1)
that God addressed those who suffer.
ed as his sons, and called on them not




296


HEBREWS.


[A. D. 64.


CHAPTER XII,
THEREFORE seeing we
also are compassed about


I




with so great a cloud of witnesses, let us lay asidea every
a 2 Co. 7. 1.


1 -

to receive with improper feeling the
chastening of the Lord, ver. 5; (2)
that it was a general principle that
the Lord chastened those whom he
loved, and the fact that we received
chastening was to be regarded as evi.
dence that we are under his paternacare, and that he has not forsaken us,
vs. 6-8; (3) that they had been subject to the correction of earthly fathers and had learned to be submissive, and that there was much higher
reason for submitting to God, vs. 9,
10; (4) and that however painful chastisement might be at present, yet it
would ultimately produce important
benefits. Ver. 11. By these considerations he encourages them to bear
their trials with patience, and to assume new courage in their efforts to
live a Christian life. Vs. 12, 13.
IV. He exhorts them to perseverance and fidelity by the fact that if
they should become remiss, and renounce their confidence in God, it
would be impossible to retrieve what
was lost. Vs. 14-17. In illustrating this, he appeals to the case of
Esau. For a trifling consideration,
when in distress, lie parted with an
invaluable blessing. When it was
gone, it was impossible to recover it.
No consideration could induce a
change, though he sought it earnestly
with tears. So it would be with Christians, if, under the power of temptation, they should renounce their religion, and go back to their former
state.
V. He urges them to perseverance
by the nature of the dispensation under which they were, as compared
with the one under which they had
formerly been-the Jewish. Vs. 18
-29. Under the former, cverytling
was fitted to alarm and terrify tlh
soul. Vs. 18-21. The new dispensation was of a different character.
It was adapted to encourage and to
win the heart. The real Mount Zion




-the city of the living God-the New
Jerusalem-the company of the angels-thle church of the first-bornthe Judge of all-the great Mediator
-to which they had come under the
new dispensation, all these were fitted'
to encourage the fainting heart, and
to wmi the affections of the soul. Vs.
22 —24. Yet, in proportion to the
sacredness and tenderness of these
considerations, and to the light and
privileges which they now enjoyed,
would be their guilt if they should
renounce their religion-for under
this dispensation, as under the old,
God was a consuming fire. Vs. 25
-29.
1. Wherefore. In view of what
has been said in the previous chap.
ter.  T Seeing we also are compassed
about with s.:reat a cloud of witnesses. The ipostle represents those
to whom lie had referred in the previous chapter as looking on to witness
the efforts which Christians make,
and the manner in which they live.
There is allusion here, doubtless, to
the ancient games. A great multitude
of spectators usually occupied the circular seats in the amphitheatre, from
which they could easily behold the
combatants.  See Notes on I. Cor.
ix. 24-27.   In like manner, the
apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the
previous chapter. It cannot be fairly
inferred from this that lie means to
say that all those ancient worthies
were actually looking at the conduct
of Christians, and saw their conflicts
It is a figurative representation, such
as is common, and means that we
ought to act as if they were in sight,
and cheered us on. How far the
spirits of the just who arc departed
from this world are permitted to be.
hold what is done on carthl-if at ali
-is not revealed in the Scriptures
The phrase 'a cloud of witnesses




A. D. 64.]


CHAPTER XII.


297


weight, and the sin which doth run with patience the race that
so easily beset us, and let us is set before us,


I

means many witnesses, or a number
so great that they seem to be a cloud.
The comparison of a multitude of persons to a cloud is common in the
classic writers. See Homer, II. iv.
274, xxiii. 133; Statius, i. 340, and
other instances adduced in Wetstcin,
in loc. Comp. Notes on I. Thes. iv.
17. T Let us lay aside every weight.
The word rendered weight-O-yKovmeans that which is crooked or hooked, and thence anything that is attached or suspended by a hook-that
is, by its whole weight, and hence
means weight. See Passow. It does
not occur elsewhere in the New Testament. The word is often used in
the classic writers in the sense of
swelling, tumour, pride. Its usual
meaning is that of weight or burden,
and there is allusion here, doubtless,
to the runners in the games who were
careful not to encumber themselves
with anything that was heavy. Hence
their clothes were so made as not to
impede their running, and hence they
were careful in their training not to
overburden themselves with food, and
in every way to remove what would
be an impediment or hindrance. As
applied to the racers, it does not mean
that they began to run with anything
like a burden and then threw it away
-as persons sometimes aid their
jumping by taking a stone in their
hands to acquire increased momentum-but that they were careful not
to allow anything that would be a
weight or an encumbrance. As applied to Christians, it means that
they should remove all which would
obstruct their progress in the Christian course. Thus it is fair to apply
it to whatever would be an impediment in our efforts to win the crown
of life. It is not the same thing in
all persons. In one it may be pride;
in another vanity; in another worldliness; in another a violent and almost ungovernable temper; in an-.ther a corrupt imagination; in an



other a heavy, leaden, insensible heart;
in another some improper and unholy
attachment. Whatever it may be,
we are exhorted to lay it aside and
this general direction may be applied
to anything which prevents our making the highest possible attainment
in the divine life. Some persons
would make much more progress it
they would throw away many of their
personal ornaments; some if they
would disencumber themselves of the
heavy weight of gold which they are
endeavouring to carry with them.
So some very light objects, in them.
selves considered, become material
encumbrances. Even a feather or a
ring-such may be the fondness for
these toys —may become such a
weight that they will never make
much progress towards the prize. ~
And the sin which doth so easily beset
us. The word which is here rendered
' easily beset' —fvreppirarov-euperista.
ton-does not elsewhere occur in the
New Testament. It properly means,
'standing well around;' and hence
denotes that which is near, or at
hand, or readily occurring. So Chrysostom explains it. Passow defines it
as meaning, ' easy to encircle.' Tin.
dal renders it ' the sin that hangeth
on us.' Theodoret and others explain
the word as if derived from 7;Ept, -aai
-peristasis-a word which sometimes means affliction, peril-and
hence regard it as denoting that
which is full of peril, or the sin which
so easily subjects one to calamity,
Bloomfield supposes, in accordance
with the opinion of Grotius, Crellius,
Kype, Kuinoel and others, that it
means "the sin which especially
winds around us and hinders out
course," with allusion to the long
Oriental garments.  According to
this, the meaning would be, that as a
runner would be careful not to en.
cumber himself with a garment which
would be apt to wind around his legs
in running and hinder him, so it




298


HEBREWS.


[A. D. 64


2 Looking unto Jesus the
1 or, beginner.      a Lu. 24. 26.


' author and finisher of our faith,
who, for the a joy that was set


should be with the Christian, who especially ought to lay aside everything
which resembles this; that is, all sin
which must impede his course. The
former of these interpretations, however, is most commonly adopted, and
best agrees with the established sense
of the word.   It will then mean
that we are to lay aside every encumbrance, particularly or especiallyfor so the word Kai 'and,' should be
rendered here-the sins to which we
are most exposed. Such sins are appropriately called 'easily-besetting
sins.' They are those to which we
are particularly liable.  They are
such sins as the following. (1.) Those
to which we are particularly exposed
by our natural temperament, or disposition. In some this is pride, in
others indolence, or gaiety, or levity,
or avarice, or ambition, or sensuality.
(2.) Those in which we freely indulged
before we became Christians. They
will be likely to return with power,
and we are far more likely, from the
laws of association, to fall into them
than into any other. Thus a man
who has been intemperate, is in special danger from that quarter; a man
who has been an infidel, is in special
danger of scepticism; one who has
been avaricious, proud, gay, or ambitious, is in special danger, even after
conversion, of again committing these
sins. (3.) Sins to which we are exposed by our profession, by our relations to others, or by our situation
in life. They whose condition will
entitle them to associate with what
are regarded as the more elevated
classes of society, are in special danger of indulging in the methods of
living and of amusement that are
common among them; they who are
prospered in the world &re in danger
of losing the simplicity and spirituality of their religion; they who
hold a civil office are in danger of bezoming mere politicians, and of losing
hie very form and substance of piety.
4.) Sins to which we are exposed


from some peculiar weakness in our
character. On some points we may
be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin.
But every man has one or more weak
points in his character; and it is
there that he is particularly exposed.
A bow may be in the main very
strong. All along its length there
may be no danger of its giving way
-save at one place where it has been
made too thin, or where the material
was defective-and if it ever breaks,
it will of course be at that point. That
is the point, therefore, which needs
to be guarded and strengthened. So
in reference to character. There is
always some weak point which needs
specially to be guarded, and our principal danger isthere. Self-knowledge,
so necessary in leading a holy life,
consists much in searching out those
weak points of character where we
are most exposed; and our progress
in the Christian course will be determined much by the fidelity with
which we guard and strengthen them.
IF And let us run with patience the
race that is set before us. The word
rendered 'patience' rather means in
this place perseverance. We are to
run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the
example of the multitudes who have
run the same race before us, and who
are now looking out upon us from
heaven where they dwell, we are to
persevere as they did to the end.
2. Looking unto Jesus. As a farther
inducement to do this, the apostle ex.
horts us to look to the Saviour. We
are to look to his holy life; to his patience and perseverance in trials; to
what he endured in order to obtain
the crown, and to his final success
and triumph. [ The author and fin.
isher of our faith. The word 'our'
is not in the original here, and ob.
scures the sense. The meaning is,




A. D 64.]


CHAPTER Xll.


299


before him, endured the cross, down at the right hand of the
despising the shame, and is set throne of God.
_.   


hoe s the first and the last as an
example of faith, or of confidence in
God-occupying in this, as in all other
things, tile pre-eminence, and being
the most complete model that can be
placed before us. T'le apostle had
not enumerated him among those
who had been distinguished fbr their
faith, but he now refers to him as
above them all; as a case that deserved to stand by itself. It is probable that there is a continuance here
of the allusion to the Grecian games
which the apostle had commenced in
the previous verse. The word author
-apXnyoiv-(marg. beginner)-means
properly the source, or cause of any
thing; or one who makes a beginning. It is rendered in Acts iii. 15,
v. 31, Prince; in IHcb. ii. 10, Captain;
and in the place before us, Author. It
does not elsewhere occur in the New
Testament. The phrase 'the beginner of faith,' or the leader on of faith,
would express the idea. He is at the
head of all those who have furnished
an example of confidence in God, for
he was himself the most illustrious
instance of it. The exprcssion, then,
does not mean properly that he produces faith in us, or that we believe
because he causes us to believe-whatever may be the truth about that-but
that he stands at the head as the most
eminent example that can be referred
to on the subject of faith. We are
exhorted to look to him, as if at the
Grecian games there was one who
stood before the racer who had previously carried away every palm of victory; who had always been triumphant,
md with whom there was no oncdwho
mould be compared. The word finishir-resXrwriv —corresponds in meaning with the word author. It means
that he is the completer as well as the
beginner; the last as well as thefirst.
As there has been no one hitherto
who could be compared with him, so
there will be no one hereafter. Comp.
Rev. i. 8. 11. "I am Alpha and Oncga, the beginning and the ending the


first and the last." The word does
not mean that he was the 'finisher'
of faith in the sense that he makes
our faith complete or perfects it
whatever may be true about that —
but that he occupies this elevated po.
sition of being beyond comparison
above all others. Alike in the com.
mencement and the close, in the beginning of faith and in its ending, he
stands pre-eminent. To this illustrious model we should look-as a racer
would on one who had been always
so successful that he surpassed all
competitors and rivals. If this be the
meaning, then it is not properly ex
plained, as it is commonly (see Bloomfield and Stuart in loc.), by saying that
the word here is synonymous with
rewarder, and refers to the Opapevrris
-brabeutes-or the distributor of the
prize. Comp. Notes on Coll. iii. 15.
There is no instance where the word
is used in this sense in the New Testament (comp. Passow), nor would such
an interpretation present so beautiful
and appropriate a thought as the one
suggested, above. ~T Who for the joy
that was set before him. That is, who
in view of all the honour which ho
would have at the right hand of God,
and the happiness which he would experience from the consciousness that
he had redeemed a world, was willing
to bear the sorrows connected with
the atonement. ~ Endured the cross.
Endured patiently the ignominy and
pain connected with the suffering of
death on the cross. ~ Despising the
shame. Disregarding the ignominy
of such a mode of death. It is difficult for us now to realize the force of
the expression,' enduring the shame
of the cross,' as it was understood in
the time of the Saviour and the apostles. The views of the world have
changed, and it is now difficult to divest the cross' of the associations of
honour and glory which the word
suggests, so as to appreciate the ideas
which encompassed it then. There
is a degree of dishonour which we




800


HEBREWS.


[A. D. 64


3 For consider him that en- ners against himself, lest ye be
dured such contradiction of sin- wearied and faint in your minds.
I ~        _ 


I


attach to the guillotine, but the ignominy of a death on the cross was
greater than that; there is disgrace
attached to the block, but the ignominy of the cross was greater than
that; there is a much deeper infamy
attached to the gallows, but the ignominy of the cross was greater than
that  And that word-the crosswhich when now proclaimed in the
ears of the refined, the intelligent, and
even the gay, excites an idea of honour, in the ears of the people of
Athens, of Corinth, and of Rome, excited deeper disgust than the word
gallows does with us-for it was regarded as the appropriate punishment
of the most infamous of mankind.
We can now scarcely appreciate these
feelings, and of course the declaration
that Jesus 'endured the cross, despising the shame,' does not make the
impression on our minds in regard to
the nature of his sufferings and the
valup of his example which it should
do. When we now think of the 'cross,'
it is not of the multitude of slaves,
and robbers, and thieves, and rebels,
who have died on it, but of the one
great Victim whose death has ennobled even this instrument of torture,
and encircled it with a halo of glory.
We have been accustomed to read of
it as an imperial standard in war in
the days of Constantine, and as the
banner under which armies have
marched to conquest; it is intermingled with the sweetest poetry; it is a
sacred thing in the most magnificent
cathedrals; it adorns the altar, and
is even an object of adoration; it is
in the most elegant engravings; it is
worn by beauty and piety as an ornament near the heart; it is associated
with all that is pure in love, great in
self.iacrifice, and holy in religion.
To see the true force of the expression
here, therefore, it is necessary to divest ourselves of these ideas of glory
which encircle the 'cross,' and to
place ourselves in the times and lands
in which, when the most infamous of


mankind were stretched upon it, it
was regarded for such men as an appropriate mode of punishment. That
infamy Jesus was willing to beir,
and the strength of his confidence in
God, his love for man, and the depth
of his humiliation, was shown in the
readiness and firmness with which
he went forward to such a death.
S And is set down at the right hand
of the throne of God. Exalted to the
highest place of dignity and honou
in the universe. Notes, lMark xvi. 19;
Eph. i. 20-22. The sentiment here
is, ' Imitate the example of the great
Author of our religion. He, in view
of the honour and joy before him, en.
dured the most severe sufferings to
which the human frame can be subjected, and the form of death which
is regarded as the most shameful. So
amidst all the severe trials to which
you are exposed on account of reli.
gion, patiently endure all —for the
glorious rewards, the happiness and
the triumph of heaven, are before
you.'
3. For consider him. Attentively
reflect on his example that you may
be able to bear your trials in a proper
manner. ~ That endured such contradiction of sinners. Such opposition.
The reference is to the Jews of the
time of the Saviour, who opposed his
plans, perverted his sayings, and ridi
culed his claims. Yet, regardless ot
their opposition, he persevered in the
course which he had marked out, and
went patiently forward in the execution of his plans. The idea is, that
we are to pursue the path of duty and
follSw the dictates of conscience, let
the world say what they will about
it. In doing this we cannot find a
better example than the Saviour. No
opposition of sinners ever turned him
from the way which he regarded as
right; no ridicule ever caused him to
abandon any of his plans; no argumcnt, or expression of scorn, ever
caused him for a moment to deviate
from his course. ' f4st ye be wearied




A. D. 64.]


CHAPTER XII.


301


4 Ye have not yet resisted
and faint in your minds. The meaning is, that there is great danger of
being disheartened and wearied out
by the opposition which you meet
with. But with the bright example
of one who was never disheartened,
and who never became weary in doing
the will of God, you nay persevere.
The best means of leading a faithful
Christian life amidst the opposition
which we may encounter, is to keep
the eye steadily fixed on the Saviour.
4. Ye have not 'yet resisted unto
blood, striving against sin. The general sense of this passage is, 'you
have not yet been called in your Christian struggles to the highest kind of
sufferings and sacrifices.  Great as
your trials may seem to have been, yet
your faith has not yet been put to the
severest test. And since this is so,
you ought not to yield in the conflict
with evil, but manfully resist it.' In
the language here used there is undoubtedly a continuance of the allusion to the agonistic games-the strugglings and wrestlings for mastery
there. In those games, the boxers
were accustomed to arm themselves
for the fight with the coestus. This
at first consisted of strong leathern
thongs wound around the hands, and
extending only to the wrist, to give
greater solidity to the fist. Afterwards these were made to extend to
the elbow, and then to the shoulder,
and finally, they sowed pieces of lead
or iron in them that they might strike
a heavier and more destructive blow.
The consequence was, that those who
were engaged in the fight were often
covered with blood, and that resistance ' unto blood' showed a determined courage, and a purpose not to yield.
But though the language here may
be taken from this custom, the fact to
llhich the apostle alludes, it seems to
me, is the struggling of the Saviour
in the garden of Gethsemane, when
his conflict was so severe that great
drops of blood fell down to the ground.
Fee Notes on Matt. xxvi. 42-44. It
2fi


unto blood, striving against
sin.
is, indeed, commonly understood to
mean that they had not yet been called to shed their blood as martyrs in
the cause of religion. See Stuart,
Bloomfield, Doddridgre, Clarke, Whitby, Kuinoel, &c. Indeed, I find in
none of the commentators what seems
to me to be the true sense of this passage, and what gives an exquisite
beauty to it, the allusion to the sufferings of the Saviour in the garden.
The reasons which lead me to believe
that there is such an allusion, are
briefly these. (1.) The connexion.
The apostle is appealing to the example of the Saviour, and urging Chris.
tians to persevere amidst Lueir trials
by looking to him. Nothing would
be more natural in this connexion,
than to refer to that dark night,
when in the severest conflict with
temptation which he ever encountered, he so signally showed his
own firmness of purpose, and the
effects of resistance on his own bleed
ing body, and his signal victory-in
the garden of Gethsemane. (2.) The
expression ' striving against sin'
seems to demand the same interpretation. On the common interpretation, the allusion would be merely to
their resisting persecution; but here
the allusion is to some struggle in
their minds against committing sin.
The apostle exhorts them to strive
manfully and perseveringly against
sin in 'every form, and especially
against the sin of apostasy. To encourage them he refers them to the
highest instance on record where there
was a ' striving against sin'- the
struggle of the Redeemer in the gar.
den with the great enemy who there
made his most violent assault, and
where the resistance of the Redeemer
was so great as to force the blood
through his pores. What was the
exact form of the temptation there,
we are not informed. It may have
been to induce him to abandon his
work even then and to yield, in view
of the severo svufferings.of his auo




302


HEBREWS.


[A. D. 64.


5 And ye have forgotten the 
exhortation a which speaketh
unto you as unto children, My
a Pr. 3. 11, 12.


preaching death on the cross. If
there ever was a point where temptation would be powerful, it would be
there. When a man is about to be
put to death, how strong is the inducement to abandon his purpose, his
plans, or his principles, if he may
save his life! How many, of feeble
virtue, have yielded just there! If to
this consideration we add the thought
that the Redeemer was engaged in a
work never before undertaken; that
he designed to make an atonement
never before made; that he was about
to endure sorrows never before endured; and that on the decision of that
r:oment depended the ascendency of
-.1 or holiness on the earth, the tri.
umph or the fall of Satan's kingdom,
the success or the defeat of all the
plans of the great adversary of God
and man, and that, on such an occasion as this, the tempter would use
all his power to crush the lonely and
unprotected man of sorrows in the
garden of Gethsemane, it is easy to
imagine what may have been the terror of that fearful conflict, and what
virtue it would require in him to resist the concentrated energy of Satan's
might to induce him even then to
abandon his work. The apostle says
of those to whom he wrote, that they
had not yet reached that point. Comp.
Notes on ch. v. 7. (3.) This view
furnishes a proper climax to the argument of the apostle for perseverance. It presents the Redeemer bcfore the mind as the great example;
directs the mind to him in various
scenes of his life-as looking to the
joy before him -disregarding the
ignominy of his sufferings-enduring
the opposition of sinners -and then
in the garden as engaged in a conflict with his great foe, and so resisting sin that rather than yield he endured that fearful mental struggle
which was attended w th such re

son, despise not thou the chastening of the Lord, nor faint
when thou art rebuked of him:
markable consequences. This is the
highest consideration which could be
presented to the mind of a believer to
keep him from yielding in the conflict with evil; and if we could keep
him in the eye resisting even unto
blood rather than yield in the least
degree, it would do more than all
other things to restrain us from sin.
How different his case from ours!
How readily we yield to sin! Wo
offer a faint and feeble resistance, and
then surrender. We think it will be
unknown; or that others do it; or
that we may repent of it; or that we
have no power to resist it; or that it
is of little consequence, and our resolution gives way. Not so the Redeemer. Rather than yield in any
form to sin, he measured strength
with the great adversary when alone
with him in the darkness of the night,
and gloriously triumphed! And so
would we always triumph if we had
the same settled purpose to resist sin
in every form even unto blood.
5. And ye have forgotten the exhortation. This exhortation is found in
Prov. iii. 11, 12. The object of the
apostle in introducing it here is, to
show that afflictions were designed on
the part of God to produce some happy effects in the lives of his people,
and that they ought, therefore, to bear
them  patiently.  In the previous
verses, he directs them to the example of the Saviour. In this verse and
the following, for the same object lie
directs their attention to the design
of trials, showing that they are ne.
cessary to our welfare, and that they
are in fact proof of the paternal care
of God. This verse might be rendered as a question. ' And have ye forgotten?' &c. This mode of render.
ing it will agree somewhat better with
the design of the apostle. ~ Which
speaketh unto you. Which may be
regarded as addressed to you; or




A D. 64.]


CHAPTER XTI.


303


6 For whom      the Lord loveth he chasteneth, and scourga Re. 3. 19.
which invokes a principle as applicable to you as to others. He does not
mean that when Solomon used the
words, he had reference to them particularly, but that he used them with
reference to the children of God, and
they might therefore be applied to
them. In this way we may regard
the language of the Scriptures as addressed to us. ~ As unto children.
As if he were addressing children.
The language is such as a father uses.
~T My son. It is possible that in these
words Solomon may have intended to
address a son literally, giving him
paternal counsel; or he may have spoken as the Head of the Jewish pcople, designing to address all the pious,
to whom he sustained, as it were, the
relation of a father. Or it is possible also that it may be regarded as
the language of God himself addressing his children. Whichever supposition is adopted, the sense is substantially the same. ~ Despise.not thou
the chastening of the Lord. Literally,
'Do not regard it as a small matter,
or as a trivial thing, —iAzyprs,. The
Greek word here used does not occur
elsewhere in the New Testament.
The word here rendered chastening7rat&mla-and also in vs. 6, 7, 8, and in
vcr. 9, 'corrected' -:racsvras - does
not refer to affliction in general, but
that kind of affliction which is designed to correct us for our faults, or
which is of the nature of discipline.
The verb properly relates to the training up of a child-including instruction, counsel, discipline, and correction (see this use of the verb in Acts
vii. 22; II. Tim. ii. 25; Titus ii. 12),
and then especially discipline, or correction for faults-to correct, chastise,
chasten. I. Cor. xi. 32; II. Cor. vi.
9; Rev. iii. 19. This is the meaning
here; and the idea is, not that God
will afflict his people in general, but
that if they wander away he will correct them for their faults, He will
bring calamity 'pon hbem as a pun

eth every son whom he receiv
eth.


ishment for their offences, and in order to bring them back to himself.
lie will not suffer them to wander
away unrebuked and unchecked, but
will mercifully reclaim them though
by great sufferings. Afflictions have
many objects, or produce many happy
effects. That referred to here is, that
they are means of reclaiming the
wandering and erring children of
God, and are proofs of his paternal
care and love. Comp. II. Sam. vii
14; xii. 13, 14; Ps. lxxxix. 31-34;
Prov. iii. 11, 12. Afflictions, which
are always sent by God, should not
be regarded as small matters, for these
reasons. (1.) The fact that they are
sent by God. Whatever he does is
of importance, and is worthy the profound attention of men. (2.) They
are sent for some important purpose,
and they should be regarded, therefore, with attentive concern.  Men
despise them when (1) they treat them
with affected or real unconcern; (2)
when they fail to receive them as divine admonitions, and regard them as
without any intelligent design; and
(3) when they receive them with expressions of contempt, and speak of
them and of the government of God
with scorn. It should be a matter of
deep concern when we are afflicted
in any manner, not to treat the matter lightly, but to derive from our tri.
als all the lessons which they are
adapted to produce on the mind.
T Nor faint, &c. Bear up patiently
under them. This is the second duty.
We are first to study their character
and design; and secondly, to bear up
under them, however severe they may
be, and however long they may be
continued. "Avoid the extremes of
proud insensibility and entire dejec.
tion."  Doddridge.
6. For whom the Lord loveth he
chasteneth. This is also a quotation
from Proverbs iii. It means that it
is a universal rule that God sends trials on those whom he truly loves. It




HEBREWS.


LA. D. 64


7 It ye endure chastening,
God dealeth with you as with
sons; for a what son is he whom
the father chasteneth not?
a Pr. 13. 24.


8 But if ye be without chas.
tisement, whereof all are par.
takers, then are ye bastards,
and not sons


does not, of course, mean that he
sends chastisement which is not deserved; or that he sends it for the
mere purpose of inflicting pain. That
cannot be. But it means that by his
chastisements he shows that he has
a paternal care for us. He does not
treat us with neglect and unconcern,
as a father often does his illegitimate
child. The very fact that he corrects
us shows that he has towards us a
father's feelings, and exercises towards us a paternal care. If he did
not, he would let us go on without
any attention, and leave us to pursue
a course of sin that would involve us
in ruin. To restrain and govern a
child; to correct him when he errs,
shows that there is a parental solicitude for him, and that he is not an
outcast. And as there is in the life
of every child of God something that
deserves correction, it happens that it
is universally true that 'whom the
Lord loveth he chasteneth.' ~ And
scourgeth every son whom he receiveth.
Whom he receives or acknowledges
as his child. This is not quoted literally from the Hebrew, but from the
Septuagint. The Hebrew is, 'even
as a father the son in whom he delighteth.' The general sense of the
passage is retained, as is often the
case in the quotations from the Old
Testament.   The meaning is the
same as in the former part of the
verse, that every one who becomes a
child of God is treated by him with
that watchful care which shows that
he sustains towards him the paternal
relation.
7. If ye endure chastening. That
is, if you undergo, or arc called to
experience correction. It does not
mean here, ' if you endure it patiently; or if you bear up under it;' but,
if you are chastised or corrected by
God.' The affirmation does not re

late to the manner of bearing it, but
to the fact that we are disciplined
~ God dealeth with you as with sons.
He does not cast you off and regard
you as if you were in no way related
to him. 11 For what son is he whom
the father chasteneth not. That is, he
evinces towards his son the care which
shows that he sustains the relation of
a father. If he deserves correction
he corrects him; and he aims by all
proper means to exhibit the appropriate care and character of a father.
And as we receive such attention from
an earthly parent, we ought to expect
to receive similar notice from our Father in heaven.
8. But if ye be without chastisement.
If you never meet with anything that
is adapted to correct your faults; to
subdue your temper; to chide your
wanderings, it would prove that you
were in the condition of illegitimate
children-cast off and disregarded by
their father. ~ Whereof all are par
takers. All who are the true children
of God. 'T Then are ye bastards and
not sons. The reference here is to
the neglect with which such children
are treated, and to the general want
of care and discipline over them:
"Lost in the world's wide range; enjoin'd
no aim,
Prescrib'd no 4uty, and assign'd no
name."               Savage.
In the English la tv, a bastard is termed
nullius filius. Illegitimate children
are usually abandoned by their father.
The care of them it left to the mother,
and the father endcevours to avoid all
responsibility, and usually to be concealed and unknown. His own child he
doesj not wish to recogn;ze; he neither
provides for him; nor instructs him;
nor governs him; nor disciplines him.
A father, who is worthy o -the name,
will do all these things. So Paul says
it is with Christians. God fte  not




A. D. 64.]


CHAPTER XIh


308


9 Furthermore, we have had
fathers of our flesh, which cor.
rected us: and we gave them
cast them  off.  In every way he
evinces towards them the character
of a father.  And if it should be
that they passed along through life
without any occurrence that would
indicate the paternal care and attention designed to correct their faults,
it would show that they never had
been his children, but were cast off
and wholly disregarded. This is a
beautiful argument; and we should
receive every affliction as full proof
that we are not forgotten by the High
and Holy One who condescends to
sustain to us the character, and to
evince towards us, in our wanderings,
the watchful care of a Father.
9. Furthermore. As an additional
consideration to induce us to receive
chastisement with submission. The
argument in this verse is derived from
the difference in the spirit and design
with which we are corrected by God
and by an earthly parent. In God
everything is without any intcrmingling of passion or any improper feeling. In an cartlly parent there is
often much that is the result of hasty
emotion, of an irascible temper, perhaps of the mere love of power. There
is much that is inflicted without due
reflection, and that produces only pain
in the bosom of the parent himself in
the recollection. Yet with all this
imperfection of parental government,
we were patient and unmurmuring.
How much more should we submit
to one whose paternal discipline is
caused by no excited feeling; by no
lo'e of power; by no want of reflcci'.,n, and which never furnishes occasion for regret! ' Fathers of our
flesh, Earthly fathers; those from
whomr we have derived our being here.
They arc contrasted here with God,
who is called ' the Father of spirits,'
not because the father does not sustain tle paternal relation to the soul
4s well as the body, but to designate
26a


reverence: shall we not much
rather be iln subjection unto the
Fathel a of spirits, and live?
a Nu. 16. 22; 27. 16.
the nature of the dominion over us,
The dominion of God is that which
pertains to a spiritual kingdom, having more direct reference to the discipline of the soul, and being designed
to prepare us for the spiritual world;
that of the earthly father pertains
primarily to our condition here, and
the discipline is designed to subdue
our unruly passions, to teach us to
restrain our appetites, to inculcate
maxims of health and prosperity, and
to prevent those things which would
impede our happiness in the present
world. See, however, many curious
instances of the manner in which
these phrases were used by the Jew
ishl writers, collected by Wetstein.
~ WVe gave them reverence. We submitted to them; honoured them;
loved them. Painful at the time as
correction may have been, yet when
we have fully understood the design
of it, we have loved them the more.
The effect of such discipline, properly
administered, is to produce real veneration for a parent-for he who in a
timely and appropriate manner restrains his child is the only one who
will secure ultimate reverence and
respect.  ~ Shall we not much rather
be in subjection. Since God's govern.
ment is so much more perfect; since
he has so much better right to control us; and since his administration
is free from all the defects which attend parental discipline on earth,
there is a much higher reason for
bowing with submission and reverence to him. ~ The Father of spirits.
Thus in Numbers xvi. 22, God is
called "the God of the spirits of all
flesh." So also Num. xxvii. 16; comp.
Job xxxiii. 4. The idea seems to be
that, as the soul is the most important
part of man, tils name is given to
God by way of eminence, or he is
eminently and supremely our Father
It was his to create the immortal




806


HEBREWS.


[A. D. 64


10 For they verily for a few
days chastened us     after their
I or, as seemed good, or, meet, to them.
part, and to that spirit which is never
to die he sustains the relation of Father. The earthly father is parent to
tlhe man as mortal; God is the Father
of man as immortal. God is himself
a spirit. Angels and human souls
therefore, may be represented as peculiarly his offspring.  It is the
highest designation which could be
given to God to say that he is at the
head of the universe of mind; not
implying that he is not also at the
head of the material universe, but designing to bring into view this high
characteristic of the Almighty, that
all created minds throughout the universe sustain to him the relation of
children. To this Great Being we
should, therefore, more cheerfully subject ourselves than to an earthly parent. ~ And live. Meaning that his
fatherly chastisements are adapted to
secure our spiritual life. IHe corrects
us that he may promote our final
happiness, and his inflictions are the
means of saving us from eternal
death.
10. For they verily for a few days.
That is, with reference to a few days
(rVps); or it was a chastisement that
had reference mainly to this short
life. The apostle seems to bring in
this circumstance to contrast the dealings of earthly parents with those of
God. One of the circumstances is,
that the corrections of earthly parents
had a much less important object
than those of God. They related to this
life-a life so brief that it may be said
to continue but a 'few days.' Yet,
in order to secure the benefit to be
derived for so short a period from fatherly correction, we submitted without murmuring. Much more cheerfully ought we to submit to that discipline from the hand of our heavenly
Father which is designed to extend
its benefits through eternity. This
seems to me to afford a better sense
than that adopted by Prof. Stuart and
fthers, that it means 'during our


own pleasure: but he for our
profit, that we might be partakers of his holiness.
childhood or minority;' or than that
proposed by Doddridgc, that it refers
both to our earthly parents and to our
heavenly Father. ~ After their own
pleasure. Marg. 'as seemed good, or
meet to them.' Meaning that it was
sometimes done arbitrarily, or from
caprice, or under the influence of passion. This is an additional reason
why we should submit to God. We
submitted to our earthly parents,
though their correction was sometimes passionate, and was designed
to gratify their own pleasure rather
than to promote our good. There is
much of this kind of punishment in
families; but there is none of it under
the administration of God. ~ But be
for our profit. Never from passion,
from caprice, from the love of power
or superiority, but always for our
good. The exact benefit which he
designs to produce we may not be
able always to understand, but we
may be assured that no other cause
influences him than a desire to promote our real welfare, and as he can
never be mistaken in regard to the
proper means to secure that, we may
be assured that our trials are always
adapted to that end. ~ That we might
be partakers of his holiness. Become
so holy that it may be said that we
are partakers of the very holiness of
God. Comp. II. Pet. i. 4. This is the
elevated object at which God aims by
our trials. It is not that lie delights
to produce pain; not that he envies
us and would rob us of our little comforts; not that he needs what we
prize to increase his own enjoyment,
and therefore rudely takes it away;
and not that he acts from capricenow conferring a blessing and then
withdrawing it without any reason:
it is, that he may make us more pure
and holy, and thus promote our own
best interest. To be holy as God is
holy; to be so holy that it may be
said that we 'are partakers of his
holiness,' is a richer blessing than




a. D. 64.]


CHAPTER XII


11 Now     no chastening    for peacea)le fruit a of righteous.
the present seemeth to be joy- ness unto them which are exer.
ous, but grievous: neverthe- cised thereby.
less, afterward it yieldeth the       12 Wherefore      lift b up the
a Is. 32. 17; Ja. 3. 18.                b Is. 35. 3.
hcalth, and property, and friends with- fruit. Like fruit it may appear at
out it; and when by the exchange of first sour, crabbed, and unpalatable
the one we acquire the other, we have but it will be at last like the ruddy
secured infinitely more than we have peach or the golden orange. When
lost. To obtain the greater good we those fruits are ripened they are (1)
should be willing to part with the fruits 'of righteousness.' They mako
less; to secure the everlasting friend- us more holy, more dead to sin and
ship and favour of God we should be the world, and more alive to God.
willing, if necessary, to surrender the And they are (2) 'peaceable.' They
last farthing of our property; the last produce peace, calmness, submission
friend that is left us; the last feeble in the soul. They make the heart
and fluttering pulsation of life in our more tranquil in its confidence in
veins.                              God, and more disposed to promote
11. Now no chastening for the pre- the religion of peace. The apostle
sent seemeth to be joyous, but grievous. speaks of this as if it were a universal
It does not impart pleasure, nor is truth in regard to Christians who are
this its design. All chastisement is afflicted. And it is so. There is no
intended to produce pain, and the Christian who is not ultimately bene.
Christian is as sensitive to pain as fited by trials, and who is not able at
others. Iis religion does not blunt some period subsequently to say, " It
his sensibilities and make him a stoic, was good for me that I was afflicted.
but it rather increases his susceptibi- Before I was afflicted I went astray;
lity to suffering. The Lord Jesus, but now    have I kept thy word."
probably, felt pain, reproach, and con- When a Christian comes to die, hc
tempt more keenly than any other does not feel that he has had one trial
human being ever did; and the Chris- too many, or one which he did not
tian feels the loss of a child, or bodily deserve. He can then look back and
suffering, as keenly as any one. But see the effect of some early trial so
whliile religion does not render him  severe that he once thought lie could
insensible to sufifering, it does two hardly endure it, spreading a hallowed
things-(l) it enables him to bear the influence over his future years, and
pain without murmuring; and (2) it scattering its golden fruit all along
turns the affliction into a blessing on the pathway of life. I have never
his soul. ~ Nevertheless afterward. known a Christian who was not bcene.
In future life. The effect is seen in fited by afflictions; I have seen none
a pure life, and in a more entire de- who was not able to say that his
votcdncss to God. We are not to trials produced some happy effect on
look for the proper fruits of affliction his religious character aid on his
while we are suffering, but afterwards. real happiness in life. If this be so,
I It yieldeth the peaceable fruit of then no matter how severe our trials,
righteousness. It is a tree that bears we should submit to them without a
good fruit, and we do not expect the murmur. The more severe they are,
fruit to form and ripen at once. It the more we shall yet be blessed-on
may be long maturing, but it will be earth or in heaven.
rich and mellow when it is ripe. It   12. Wherefore.  In view  of the
frequently requires a long time before facts which have been now statedall the results of affliction appear-as that afflictions are sent from God,
it requires monthrs to form and ripen and are evidences of his paternal




08


HEBREWS.


[A. D. 64..lands which hang down, and which is lame be turned out of
the feeble knees:              the way; but b let it rather be
13  And make ' straight ahealed.
paths for your feet, lest that   14 Follow   peace c with all
1 or, even.   a Pr. 4. 26, 27.  b Ga. G. 1.   c Ps. 34. 14.


watchfulness.  ~ Lift up the hands
which hang down  As if from weariness and exhaustion. Renew your
courage; make a new effort to bear
them. The hands fall by the side
when we are exhausted with toil, or
worn down by disease. See Notes on
Isa. xxxv. 3, from which place this
exhortation is taken. ~ And the feeble
knees. The knees also become enfeebled by long effort, and tremble as
if their strength were gone. Courage
and resolution may do much, however, to make them firm, and it is to
this that the apostle exhorts those to
whom he wrote. They were to make
every effort to bear up under their
trials. The hope of victory will do
much to strengthen one almost exhausted in battle; the desire to reach
home invigorates the frame of the
weary traveller.  So it is with the
Christian. In persecution and sickness and bereavement, he may be
ready to sink under his burdens.
The hands fall, and the knees tremble, and the heart sinks within us.
But confidence in God, and the hope
of heaven, and the assurance that all
this is for our good, will rcinvigorate
the enfeebled frame, and enable us to
bear what we once supposed would
crush us to the dust. A courageous
mind braces a feeble body, and hope
makes it fresh for new conflicts.
13. And make straight paths for
your feet. MIarg. even. The word
here used means properly straight,
in the sense of upright, erect, Acts
xiv. 10; but it is here used in the sense
of straight horizontally, that is, level,
plain, smooth. The meaning is, that
they were to remove all obstacles out
of the way, so that they need not
stumble and fall. There is probably
an allusion here to Prov. iv. 25 —7.
" Let thine eyes look right on, and
let thine eyelids look straight before


thee. Ponder the path of thy feet,
and let all thy ways be established.
Turn not to the right hand nor to
the left; remove thy foot from evil."
The idea is, that by every proper
means, they were to make the way
to heaven as plain and easy as possible. They were to allow no obstructions in the path over which the lame
and feeble might fall. ~ Lest that
which is lame he turned out of the way.
A lame man needs a smooth path to
walk in. The idea is here, that everything which would prevent those in
the church who were in any danger
of falling-the feeble, the uncstablished, the weak-from walking in the
path to heaven, or which might be an
occasion to them of falling, should be
removed. Or it may mean, that in a
road that was not level, those who
were lame would be in danger of
spraining, distorting, or wrenching a
lame limb; and the counsel is, that
whatever would have a tendency to
this should be removed. Divested of
the figure, the passage means, that
everything should be removed which
would hinder any one from walking
in the path to life. ~ But let it rather
be healed. As in the case of lameness, pains should be taken to heal it
rather than to suffer it to be increased
by careless exposure to a new sprain
or fracture, so it should be in our religious and moral character. What.
ever is defective we should endcavour
to restore to soundness, rather than
to suffer the defect to be increased.
Whatever is feeble in our faith or
hope; whatever evil tendency thero
is in our hearts, we should endeavour
to strengthen and amend, lest it
should become worse and we should
entirely fall.
14. Follow peace with all men. Do
not give indulgence to those passions
which lead to litigations, strifes, ware




CHAPTER XII.


309


men, and holiness, without a
which no man shall see the
Lord:
15 Looking diligently b lest
a Mat. 5. 8; Ep. 5.5.  b 2 Pc. 1. 10.


any man fail ' of the grace of
God; lest any c root of bitterness springing up trouble you,
and thereby many be defiled;
1 or,fallfrom.  c De. 29.18.


See Notes on Rom. xiv. 19. The connexion here requires us to understand
this mainly of persecutors.  The
apostle is referring to the trials-which
those whom he addressed were experiencing.  Those trials seem  to
have arisen mainly from persecution,
and he exhorts them to manifest a
spirit of kindness towards all-even
though they were engaged in persecuting them. This is the temper of
the gospel. We are to make war
with sin, but not with men; with bad
passions and corrupt desires, but not
with our fellow-worms. I And holiness. Instead of yielding to c6ntending passions and to a spirit of war;
instead of seeking revenge on your
persecutors and foes, make it rather
your aim to be holy. Let that be the
object of your pursuit; the great purpose of your life. Men might in such
cases counsel them to seek revenge;
the spirit of religion would counsel
them to strive to be holy. In such
times they were in great danger of
giving indulgence to evil passions,
and hence the special propriety of the
exhortation to endeavour to be holy.
T Without which no man shall see the
Lord. That is, shall see him in peace;
or shall so see him as to dwell with
him. All will see him in the day of
judgment, but to 'see' one is often
used in the sense of being with one;
dwelling with one; enjoying one.
See Notes on Matt. v. 8. The principle here stated is one which is never
departed from.  Rev. xxi. 27; Isa.
xxxv. 8; lii. 1; Ix. 21; Joel iii. 17;
Matt. xiii. 41; I. Cor. vi. 9, 10. No
one has ever been admitted to heaven
in his sins; nor is it desirable that
any one ever should be. Desirable
as it is that lost men should be happy,
yet it is benevolence which excludes
the profane, the impious, and the unbelieving from heaven-just as it is


benevolence to a family to exclude
profligates and seducers, and as it is
benevolence to a community to con.
fine thieves and robbers in prison.
This great principle in the divine administration will always be adhered
to; and hence they who are expecting to be saved without holiness or
religion, are destined to certain disappointment. Heaven and earth will
pass away, but God will not admit
one unrcpenting and unpardoned sin.
ner to heaven. It was the importance
and the certainty of this principle
which made the apostle insist on it
here with so much earnestness.
Amidst all their trials; when exposed to persecution; and when everything might tempt them to the indulgence of feelings which were the
opposite of holiness, they were to
make it their great object to be like
God. For this they were to seek, to
strive, to labour, to pray. This with
us in all our trials should also be the
great aim of life. How deeply affect.
ing then is the inquiry whether we
have that holiness which is indispen.
sable to salvation! Let us not deceive
ourselves. We may have many things
else-many things which are in themselves desirable, bnt without this one
thing we shall never see the Lord in
peace. We may have wealth, genius,
learning, beauty, accomplishmens,
houses, lands, books, friends —but
without religion they will be all in
vain. Never can we see God in peace
without a holy heart; never can we
be admitted into heaven without that
religion which will identify us with
the angels around the throne!
15. Looking diligently. This phrase
implies close attention. It is implied
that there arc reasons why we should
take special care. Those reasons are
found in the propensities of our hearts
to evil; in the temptations of the




310


HEBREWS.


[A. D. 64


16 Lest there Se any forni- Esau, who b for one morsel of
cator, ' or profane person, as nmeat sold his birth-right.
a 1 Co. 6. 13, 18.                     b Ge. 25. 33.


I


world; in the allurements to apostasy
presented by the great adversary of
our souls. I Lest any man fail. As
every man is in danger, it is his personal duty to see to it that his salvation be secure. ~ Fail of the grace
of God. Marg.fallfrom. The Greek
is, 'lest any one be wanting or lacking'-v-arepiv. There is no intimation
in the words used here that they already had grace and might fall away
-whatever might be true about that
-but that there was danger that they
might be found at last to be deficient
in that religion which was necessary
to save them. Whether this was to
be by losing the religion which they
now had, or by the fact that they never had any-however near they may
have come to it —the apostle does
not here intimate, and this passage
should not be used in the discussion
of the question about falling from
grace. It is a proper exhortation to
be addressed to any man in the
church or out of it, to inquire diligently whether there is not reason to
apprehend that when he comes to appear before God he will be found to
be wholly destitute of religion.  ~
Lest any root of bitterness springing
up. Any bitter root. There is doubtless an allusion here to Deut. xxix.
18. " Lest there should be among
you man, or woman, or family, or
tribe, whose heart turncth away this
day from the Lord our God, to go
and serve the gods of these nations;
iest there should be among you a root
that beareth gall and wormwood."
The allusion there is to those who
were idolators, and who instead of
bearing the fruits' of righteousness,
and promoting the piety and happiness of the nation, would bear the
fruits of idolatry, and spread abroad
irreligion and sin. The allusion, in
both cases, is to a bitter plant springing up among those that were cultivated for ornament or use, or to a


tree bearing bitter and poisonous
fruit, among those that produced
good fruit.  The reference of tho
apostle is to some person who should
produce a similar effcct in the church
-to one who should inculcate false
doctrines; or who should apostatize;
or who should lead an unholy life,
and thus be the means of corrupting
and destroying others. They were
to be at especial pains that no such
person should start up from among
themselves, or be tolerated by them.
~ Trouble you. By his doctrines and
example.  I And thereby many be
defiled. Led away from the faith and
corrupted. One wicked man, and cspecially one hypocrite in the church,
may be the means of destroying many
others.
16. Lest there be any fornicator.
The sin here referred to is one of
those which would spread corruption
in the church, and against which
they ought to be especially on their
guard. Allusion is made to Esau as
an example, who, himself a corrupt
and profane man, for a trifle threw
away the highest honour which as a
son he could have. Many have regarded the word here used as refer.
ring to idolatry, or defection from the
true religion to a false one-as the
word is often used in the Old Testa.
ment-but it is more natural to un.
derstand it literally. The crime here
mentioned was one which abounded
everywhere in ancient times, as it
does now, and it was important to
guard the church against it. See
Notes on Acts xv. 20; I. Cor. vi. 18,
~ Or profane person. The word pro
fane here refers to one who by word
or conduct treats religion with contempt, or has no reverence for that
which is sacred. This may be shown
by words; by the manner; by a
sneer; by neglect of religion; or
by openly renouncing the privileges
which might be connected with ouw




A. D. 64.]


CHAPTER XII.


311


17 For ye know how that afterward, when a he would have
inherited the blessing, he was
a Ge. 27. 34-38.


salvation. The allusion here is to
one who should openly cast off all the
hopes of religion for indulgence in
temporary pleasure, as Esau gave up
his birthright for a trifling gratification. In a similar manner the young,
for temporary gratification, neglect
or despise all the privileges and hopes
resulting from their being born in the
bosom  of the church; from  being
baptized and consecrated to God; and
from being trained up in the lap of
piety. I As Esau. It is clearly implied here that Esau sustained the
character of a fornicator and a profane person. The former appellation
is probably given to him to denote
his licentiousness shown by his marrying many wives, and particularly
foreigners, or the daughters of Canaan.   See Gen. xxxvi. 2; comp.
Gen. xxvi. 34, 35. The Jewish writers abundantly declare that that was
his character. See Wetstein, in loc.
In proof that the latter appellationthat of a profane person-belonged to
him, see Gen. xxv. 29-34.   It is
true that it is rather by inference,
than by direct assertion, that it is
known that he sustained this character. The birth-right, in his circumstances, was a high honour.  The
promise respecting the inheritance of
the land of Canaan, the coming of the
Messiah, and the preservation of the
true religion, had been given to Abraham and Isaac, and was to be transmitted by them. As the eldest son,
all the honour connected with this,
and which is now associated with the
name Jacob, would have properly appertained to Esau. But he undervalued it. He lived a licentious life.
He followed his corrupt propensities,
and gave the reins to indulgence. In
a time of temporary distress, also, he
showed how little lie really valued all
this by bartering it away for a single
meal of victuals. Rather than bear


rejected; for he found no place '
of repentance, though he sought
it careful y with tears.
1 or, way to change his mind.
the evils of hunger for a short perioa,
and evidently in a manner implying
a great undervaluing of the honour
which he held as the first-born son
in a pious line, he agreed to surren
der all the privileges connected with
his birth. It was this which made
the appellation appropriate to him;
and this will make the appellation
appropriate in any similar instance.
~ Who for one morsel of meat. The
word meat here is used, as it is commonly in the Scriptures, in its primi.
tive sense in English to denotefood.
Gen. xxv. 34. The phrase here, 'mor
sel of meat,' would be better rendered
by ' a single meal.' ~ Sold his birth.
right. The birth-right seems to have
implied the first place or rank in the
family; the privilege of offering sa.
crifice and conducting worship in the
absence or death of the father; a
double share of the inheritance, and
in this instance the honour of being
in the line of the patriarchs, and
transmitting the promises made to
Abraham and Isaac. VWhat Esau
parted with, we can easily understand
by reflecting on the honours which
have clustered around the nane of
Jacob.
17. For ye know how that afterward,
&c. When he came to his father,
and earnestly besought him to reverse
the sentence which he had pronounced. See Gen. xxvii. 34- 40. The
'blessing' here referred to was not
that of the birth-right, which he knew
he could not regain, but that pro.
nounced by the father Isaac on hin
whom he regarded as his first-born
son. This Jacob obtained by fraud,
when Isaac really meant to bestow it
on Esau. Isaac appears to have been
ignorant wholly of the bargain which
Jacob and Esau had made in regard
to the birth-right, and Jacob and his
mother contrived in this way to have
that confirmed which Jacob had obh




P12


HEBREWS.


[A. D. 6a.


18 F'r ye are not come unto
i.he ' mount that might be toucha Ex. 19. 12-19.


ed, and that burned with fire
nor unto blackness, and dark
ness and tempest,


tained of Esau by contract.  The
sanction of the father, it seems, was
necessary, before it could be made
sure, and Rebecca and Jacob understood that the dying blessing of the
aged patriarch would establish it all.
It was obtained by dishonesty on the
part of Jacob; but so far as Esau was
concerned, it was an act of righteous
retribution for the little regard he had
shown for the honour of his birth.
I For he found no place of repentance. Marg. 'Way to change his
mind.' That is, no place for repentance in the mind of Isaac, or no way
to change his mind. It does not mean
that Esau earnestly sought to repent
and could not, but that when once the
blessing had passed the lips of his
father, he found it impossible to change
it. Isaac firmly declared that he had
pronounced the blessing, and though
it had been obtained by fraud, yet as
it was of the nature of a divine prediction it could not now be changed.
He had not indeed intended that it
should be thus. He had pronounced
a blessing oi? another which had been
designed for him. But still the benediction had been given. The prophetic
words had been pronounced. By divine direction the truth had been spoken, and how could it be changed?
It was impossible now to reverse the
divine purposes ill the case, and hence
the 'blessing' must stand as it had
been spoken. Isaac did, however, all
that could be done. He gave a benediction to his son Esau, though of far
inferior value to that which he had
pronounced on the fraudulent Jacob.
Gen. xxvii. 39, 40. ~ Though he
sought it carefully with tears. Gen.
xxvii. 34. He sought to change the
purpose of his father, but could not
do it. The meaning and bearing of
this passage, as used by the apostle,
may be easily understood. (1.) Tlh,ecision of God on the human charteter and dertiny.will soon be pro

nounced. That decision will be according to truth, and cannot be chang.
ed. (2.) If we should despise our
privileges as Esau did his birth-right,
and renounce our religion, it would
be impossible to recover what we had
lost. There would be no possibility
of changing the divine decision in the
case, for it would be determined for
ever. This passage, therefore, should
not be alleged to show that a sinner
cannot repent, or that he cannot find
'place for repentance,' or assistance
to enable him to repent, or that tears
and sorrow for sin would be of no
avail, for it teaches none of these
things; but it should be used to keep
us from disregarding our privileges,
from turning away from the true religion, from slighting the favours of
the gospel, and from neglecting religion till death comes; because when
God has once pronounced a sentence
excluding us from his favour, no tears,
or pleading, or effort of our own can
change him. The sentence which he
pronounces on the scoffer, the impenitent, the hypocrite, and the apostate,
is one that will abide for ever Without change. This passage, therefore,
is in accordance with the doctrine
more than once stated before in this
epistle, that if a Christian should really apostatize it would be impossible
that he should be saved. See Notes
on ch. vi, 1-6.
18. For ye are not come. To enforce the considerations already urged,
the apostle introduces this sublime
comparison between the old and new
dispensations. Vs. 18-24. The object, in accordance with the principal
scope of the epistle is, to guard them
against apostasy.  To do this, he
shows that under the new dispensation
there was much more to bind them
to fidelity, and to make apostasy dangerous, than there was under the old.
The main point of the comparison is,
that under the Jewish dmspr.e'ation




i. D. 64.]


CHAPTER XII


313


19 And the sound of a trumpet, and the voice of words;
which a voice they that heard,
'ntreated that the word should
lot be spoken to them any more:
a Ex. 20. 18, 19.  b Ex. 19. 13. 16.,verything was adapted to awe the
aind, and to restrain by the exhibition of grandeur and of power; but
that under the Christian dispensation,
while there was as much that was
sublime, there was much more that
was adapted to win and hold the affections. There were revelations of
higher truths. There were more affecting motives to lead to obedience.
There was that of which the former
was but the type and emblem. There
was the clear revelation of the glories of heaven, and of the blessed society there, all adapted to prompt to
the earnest desire that they might be
our own. The considerations presented in this passage constitute the climax of the argument so beautifully
pursued through this epistle, showing
that the Christian system was far superior in every respect to the Jewish. In
presenting this closing argument, the
apostle first refers to some of the circumstances attending the former dispensation which were designed to
keep the people of God from apostasy, and then the considerations of superior weight existing under the Christian economy.   ~ The mount that
might be touched. Mount Sinai. The
meaning here is, that that mountain
was palpable, material, touchable-in
contradistinction from the Mount
Zion to which the church had now
come, which is above the reach of the
external senses. Ver. 22. The apostle does not mean that it was permitted to the Israelites to touch Mount
Sinai-for this was strictly forbidden,
Ex. xix. 12; but he evidently alludes
to that prohibition, and means to say
that a command forbidding them to
touch' the mountain, implied that it
was a material or palpable object.
The sense of the passage is, that
every circumstance that occurred
27


20 (F r they could not endure that which was commanded, And b if so much as a beast
touch the mountain, it shall be
stoned, or thrust through with a
dart.
there was fittted to fill the soul with
terror.  Everything accompanying
the giving of the law, the setting of
bounds around the mountain which
they might not pass, and the darkness
and tempest on the mountain itself,
was adopted to overawe the soul. The
phrase the touchable mountain' —if
such a phrase is proper-would express the meaning of the apostle here.
The ' Mount Zion' to which the church
now has come, is of a different cha -
acter. It is not thus visible and pal
pable. It is not enveloped in smoke
and flame, and the thunders of the
Almighty do not roll and re-echo
among its lofty peaks as at Horeb;
yet it presents stronger motives to
perseverance in the service of God.
~ And that burned with fire. Ex. xix.
18. Comp. Deut. iv. 11; xxziii. 2.
IT Nor unto blackness, and darkness,
and tempest. See Ex xix. 16.
19. And the sound of a trumpet,
Ex. xix. 19. The sound of the trT-v.
pet amidst the tempest was fitted;o
increase the terror of the scene. V
And the voice of words. Spoken by
God. Ex. xix. 19. It is easy to conceive what must have been the awe
produced by a voice uttered from the
midst of the tempest so distinct as tc
be heard by the hundreds of thousands of Israel, when the speaker
was invisible. T Which voice they
that heard, &c. Ex. xx. 18, 19. It
was so fearful and overpowering that
the people earnestly prayed that if
they must be addressed, it might be
by the familiar voice of Moses and
not by the awful voice of the Deity.
20. For they could not endure that
which was commanded. They c'uld
not sustain the awe produced by the
fact that God uttered his commands
himself. The meaning is not that
the commands themselves were intol




314


HEBREWS.


L k. D. 64


21 And so terrible was the
sight, that Moses said, I exceedingly fear and quake:)


erable, but that the manner in which
they were communicated inspired a
terror which they could not bear.
They feared that they should die.
Ex. xx. 19. ~ And if so much as a
beast touch the mountain, it shall be
stoned. Ex. xix. 13. The prohibition was, that neither beast nor man
should touch it on pain of death. The
punishment was to be either by stoning, or being "shot through."  ~ Or
thrust through with a dart. Ex. xix.
13. "Or shot through." This phrase,
however, though it is found in the
common editions of the New Testament, is wanting in all the more valuable manuscripts; in all the ancient
versions; and it occurs in none of the
Greek ecclesiastical writers, with one
exception. It is omitted now by almost all editors of tile New Testament. It is beyond all doubt an addition of later times, taken from the
Septuagint of Ex. xix. 13. Its omission does not injure the sense.
21. And so terrible was the sight,
that Moses said, &c. This is not recorded in the account of the giving
of the law in Exodus, and it has been
made a question on what authority
the apostle made this declaration respecting Moses. In Deut. ix. 19, Moses indeed says, of himself, after he
had come down from the mountain,
and had broken the two tables of
stone that were in his hand, that he
was greatly afraid of the anger of
the Lord on account of the sin of the
people. "I was afraid of the anger
and hot displeasure wherewith the
Lord was wroth against you tv des
troy you;" and it has been supposed
jy many that this is the passage to
which the apostle here alludes. But
it is very evident that was spoken on a
different occasion from the one which
is referred to in the passage before
us. That was after the law was promulgated, and Moses had descended
from the mount; and it was not said


22 But ye are come unto
Mount Sion, and unto the city 
a Re. 3. 12.
in view of the terrors of the scene
when the law was given, but of the
apprehension of the wrath of God
against the people for their sin i;
making the golden calf. I know not
how to explain this, except by the
supposition that the apostle here refers to some tradition that the scene
produced this effect on his mind.
In itself it is not improbable that
Moses thus trembled with alarm
(comp. Ex. xix. 16), nor that the re.
membrance of it should have been
handed down among the numerous
traditions which the Jews transmitted from age to age. There must
have been many things that occurred
in their journey through the wilderness which are not recorded in the
Books of Moses. Many of them
would be p rrnrvcd naturally in the
memory of' tl people, and transmitted to their posterity; and though
those truths might become intermingled with much that was fabulous,
yet it is not irrational to suppose that
an inspired writer may have adduced
pertinent and true examples from
these traditions of what actually occurred. It was one method of preserving the truth, thus to select such
instances of what actually took place
from the mass of traditions which
were destined to perish, as would be
useful in future times. The circum
stance here nentioned was greatly
fitted to increase the impression of
the sublimity and fearfilness of ihe
scene. Moses was accustomed to
commune with God. He had met
him at the 'bush,' and had been ad.
dressed by him face to face, and ye'
so awful were the scenes at Horeb
that even he could not bear it with
composure. What may we then suppose to have been the alarm of tho
body of the people, when the mind
of the great leader himself was thus
overpowered!
22. But ye are come unto Mount




4. D. 64.J


CHAPTER XII.


315


of the living God, the heavenly
a Ps. 68. 17.
Sion. You who are Christians; all
who are under the new dispensation.
The design is to contrast the Christian dispensation with the Jewish,
and to show that its excellencies and
advantages were far superior to the
religion of their fathers It had more
to win the affections; more to elevate
the soul; more to inspire with hope.
It had less that was terrific and alarming; it appealed less to the fears and
more to the hopes of mankind; but
still apostasy from this religion could
not be less terrible in its consequences
than apostasy from the religion of
Moses. In the passage before us, the
apostle evidently contrasts Sinai with
Mount Zion, and means to say that
there was more about the latter that
was adapted to win the heart and to
preserve allegiance than there was
about the former. Mount Zion literally denoted the Southern hill in Jerusalem, on which a part of the city
was built. That part of the city was
made by David and his successors the
residence of the court, and soon the
name Zion was given familiarly to
the whole city. Jerusalem was the
centre of religion in the land; the
plac- where the temple stood, and
where the worship of God was celebrated, and where God dwelt by a
visible symbol, and it became the type
and emblem of the holy abode where
Ile dwells in heaven. It cannot be
literally meant here that they had
come to the Mount Zion in Jerusalem,
for that was as true of the whole Jewish people as of those whom the apostle addressed, but it must mean that
they had come to the Mount Zion of
which the holy city was an emblem;
to the glorious mount which is revealed as the dwelling-place of God, of
angels, of saints. That is, they had
'come' to this by the revelations and
hopes of the gospel. They were not
indeed literally in heaven, nor was
that glorious city literally on earth,
but the dispensation to which they
had been brought was that which


Jerusalem, and to an innumer
able company of angels,a
conducted them directly up to the city
of the living God, and to the holy
mount where he dwelt above. The
view was not confined to an earthly
mountain enveloped in smoke and
flame, but opened at once on the holy
place where God abides. By the
phrase 'ye are come,' the apostle
means that this was the characteristic
of the new dispensation that it con.
ducted them there, and that they were
already int fact inhabitants of that
glorious city. They were citizens of
the heavenly Jerusalem (comp. Note
Phil. iii. 20), and were entitled to its
privileges. ~ And unto the city of the
living God. The city where the living God dwells-the heavenly Jerusalem. Comp. Notes on ch. xi. 10.
God dwelt by a visible symbol in the
temple at Jerusalem-and to that his
people came under the old dispensation. In a more literal and glorious
sense his abode is in heaven, and to
that his people have now come. ~ The
heavenly Jerusalem. Heaven is not
unfrequently represented as a magnificent city where God and angels
dwell; and the Christian revelation
discloses this to Christians as certainly their final home. They should regard themselves already as dwellers
in that city, and live and act as if
they saw its splendour and partook
of its joy. In regard to this representation of heaven as a city where
God dwells, the following places may
be consulted. Heb. xi. 10. 14-16;
xii..28; xiii. 14; Gal. iv. 26; Rev. iii.
12; xxi. 2. 10-27. It is true that
Christians have not yet seen that city
by the bodily eye, but they look to it
with the eye of faith. It is revealed
to them; they are permitted by anticipation to conteraplate its glories,
and to feel that it is to be thcir eternal home. They are permitted to
live and act as if they saw the glorious God whose dwelling is there, and
were already surrounded by the an.
gels and the redeemed. The apostle
does not represent them as if they




l1G


HEBREWS.


[A. D. 64


23 To the general assembly
and church of the first-born,"
which are written b in heaven,
z Re. 14. 4.  1 or, enrolled.  b Lu. 10. 20.
were expecting that it would be visibly set up on the earth, but as being
now actually dwellers in that city,
and bound to live and act as if they
were amidst its splendours. ~ And
to an innumerable company of angels.
The Greek here is, 'to myriads [or
ten thousands] of angels in an assembly or joyful convocation.'  The
phrase 'tens of thousands' is often
used to denote a great and indefinite
number. The word rendered 'general assembly,' (ver. 22) —raviyvpisrefers properly to 'an assembly or
convocation of the whole people in
order to celebrate any public festival
or solemnity, as the public games or
sacrifices.' Rob. Lex. It occurs nowhere else in the New Testament,
and refers here to the angels viewed
as assembled around the throne of
God and celebrating his praises. It
should be regarded as connected with
'he word angels, referring to their
convocation in heaven, and not to the
Thurch of the first-born. This con.
struction is demanded by the Greek.
Our common translation renders it as
if it were to be united with the church
-' to the general assembly and church
of the first-born;' but the Greek will
not admit of this construction. The
interpretation which unites it with
the angels is adopted now by almost
all critics, and in almost all the editions of the New Testament. On the
convocation of angels, see Notes on
Job i. 6. The writer intends doubtless to contrast that joyful assemblage of the angels in heaven with
those who appeared in the giving of
the law on Mount Sinai. God is always represented as surrounded by
hosts of angels in heaven. See Deut.
xxxiii. 2; I. Kings xxii. 19; Dan. vii.
10; Ps. lxviii. 17; comp. Notes Heb.
xii. 1; see also Rev. v. ii; Matt. xxvi.
53; Luke ii. 13. The meaning is,
that under the Christian dispensation


and to God the Judge c of all,
and to the spirits of just men d
made perfect,
c Ge. 18. 25.   d 1 Co. 15 49, 54.
Christians in their feelings and wor.
ship become united to this vast host
of holy angelic beings. It is, of
course, not meant that they are visible, but they are seen by the eye of
faith. The argument here is, that as,
in virtue of the Christian revelation,
we become associated with those pure
and happy spirits, we should not apostatize from such a religion, for we
should regard it as honourable and
glorious to be identified with them.
23. To the general assembly. See
Notes on ver. 22. I And church of
the first-born. That is, you are united
with the church of the first-born.
They who were first-born among the
Hebrews enjoyed peculiar privileges,
and especially pre-eminence of rank.
See Notes on Coll. i. 15. The refer.
ence here is, evidently, to those saints
who had been distinguished for their
piety, and who may be supposed to
be exalted to peculiar honours in lwa.
ven-such as the patriarchs, prophets,
martyrs. The meaning is, that by
becoming Christians, we have become
in fact identified with that happy and
honoured church, and that this is a
powerful motive to induce us to persevere. It is a consideration which
should make us adhere to our religion
amidst all temptations and persecu.
tions, that we are identified with the
most eminently holy men who have
lived, and that we are to share their
honours and their joys. The Christian is united in feeling, in honour.
and in destiny, with the excellent of
all the earth and of all times. He
should feel it, therefore, an honour te
be a Christian; he should yield to no
temptation which would induce him
to part from so goodly a fellowship.
~ Which are written in heaven. Marg.
enrolled. The word here was employed by the Greeks to denote that
one was enrolled as a citizen, or entitled to the privileges of citizenship.




x..D 64.]


CHAPTER XII.


313


24 And to Jesus the mediator a of the new covenant,' and
to the blood of sprinkling, that
a c. 8. 6.     1 or, testament.


Here it means, that the names of the
persons referred to were registered or
enrolled among the inhabitants of the
heavenly world. See Notes, Luke x.
20. ~ And to God the judge of all.
God, who will pronounce the final
sentence on all mankind. The object
of the reference here to God as judge
does not appear to be to contrast the
condition of Christians with that of
the Jews, as is the case in some of
the circumstances alluded to, but to
3ring impressively before their minds
the fact that they sustained a peculiarly near relation to him from whom
all were to receive their final allotment. As the destiny of all depended
on him, they should be careful not to
provoke his wrath. The design of the
apostle seems to be to give a rapid
glance of what there was in heaven,
as disclosed by the eye of faith to the
Christian, which should operate as a
motive to induce him to persevere in
his Christian course. The thought
that seems to have struck his mind
in regard to God was, that he would
do right to all. They had, therefore,
everything to fear if they revolted
from him; they had everything to
hope if they bore their trials with patience, and persevered to the end.
I And to the spirits of just men made
perfect. Not only to the more eminent saints-the ' church of the firstborn'-but to all who were made perfect in heaven. They were not only
united with the imperfect Christians
on earth, but with those who have
become completely delivered from sin,
and admitted to the world of glory.
This is a consideration which ought
to influence'the minds of all believers.
They arc even now united with all
the redeemed in heaven. They should
so live as not to be separated from
them in the final day. Most Christians have among the redeemed already not a few of their most tenderly
beloved friends. A father may be
27*


speaketh better things than
that of Abel. 
b Ex. 24. 8.    c Ge. 4.10.
there; a mother, a sister, a smiling
babe. It should be a powerful motive
with us so to live as to be prepared
to be reunited with them in heaven.
24. And to Jesus the Mediator of
the new covenant.   This was the
crowning excellence of the new dispensation in contradistinction from
the old. They had been made ac.
quainted with the true Messiah; they
were united to him by faith; they
had been sprinkled with his blood,
See Notes on ch. vii. 22, and ch. viii. 6.
The highest consideration which can
be urged to induce any one to persevere in a life of piety is the fact that
the Son of God has come into the
world and died to save sinners. Comp.
Notes on vs. 2 —4 of this chapter.
~ And to the blood of sprinkling. The
blood which Jesus shed, and which is
sprinkled upon us to ratify the cove.
nant. See Notes on ch. ix. 18-23.
~ That speaketh better things than that
of Abel. Gr. 'Than Abel;' the words
' that of' being supplied by the trans.
lators. In the original there is no reference to the blood of Abel shed by
Cain, as our translators seem to have
supposed, but the allusion is to the
faith of Abel, or to the testimony
which he bore to a great and vital
truth of religion. The meaning here
is, that the blood of Jesus speaks better things than Abel did; that is, that
the blood of Jesus is the reality of
which the offering of Abel was a type
Abel proclaimed by the sacrifice which
he made the great truth that salva.
tion could be only by a bloody offer
ing-but he did this only in a typical
and obscure manner; Jesus proclaim.
ed it in a more distinct and better
manner by the reality. The object
here is to compare the Redeemer with
Abel, not in the sense that the blood
shed in either case calls for vengeance,
but that salvation by blood is more
clearly revealed in the Christian plan
than in the ancient history   atw




HEBREWS.


[A. D. 64.


25 See that ye refuse not shall not we escape if we turn
him that speaketh. For if they away from him that speaketl
escaped not who refused him from heaven:
that spake on earth, much more  26 Whose voice then shook


hence illustrating, in accordance with
the design of this epistle, the superior
excellency of the Christian scheme
over all which had preceded it. There
were other points of resemblance between Abel and the Redeemer, but on
them the apostle does not insist. Abel
'vas % martyr, and so was Christ;
Abel was cruelly murdered, and so
~'as Christ; there was aggravated
guilt in the murder of Abel by his
brother, and so there was in that
of Jesus by his brethren-his own
countrymen; the blood of Abel called
for vengeance, and was followed by
t fearful penalty on Cain, and so was
the death of the Redeemer on his murderers-for they said, "his blood be on
us and on our children," and are yet
suffering under the fearful malediction then invoked;-but the point of
contrast here is, that the blood of Jesus makes a more full, distinct, and
clear proclamation of the truth that
salvation is by blood than the offering
made by Abel did. The apostle alludes here to what he had said in ch.
xi. 4. See Notes on that verse. Such
is the contrast between the former
and the latter dispensations; and such
the motives to perseverance presented
by both. In the former, the Jewish,
all was imperfect, terrible and alarming. In the latter, everything was
comparatively mild, winning, alluring, animating. Terror was not the
principal element, but heaven was
opened to the eye of faith, and the
Christian was permitted to survey the
Mount Zion; the New Jerusalem;
the angels; the redeemed; the blessed
God; the glorious Mediator, and to
feel that that blessed abode was to be
his home. To that happy world he
was tending; and with all these pure
and glorious beings he was identified.
Having stated and urged this argument, the apostle in the remainder
f tihe chapter warns those whom he


addressed in a most solemn manner
against a renunciation of their Christian faith.
25. See that ye refuse not. That
you do not reject or disregard. V Him
that speaketh. That is, in the gospel.
Do not turn away from him who has
addressed you in the new dispensation, and called you to obey and serve
him. The meaning is, that God had
addressed them in the gospel as really
as he had done the Hebrews on Mount
Sinai, and that there was as much to
be dreaded in disregarding his voice
now as there was then. He does not
speak, indeed, amidst lightnings, and
thunders, and clouds, but he speaks
by every message of mercy; by every
invitation; by every tender appeal.
He spake by. his Son (ch. i. 1); he
speaks by the Holy Spirit, and by all
his calls and warnings in the gospel.
~I For if they escaped not. If they
who heard God under the old dispen.
sation, who refused to obey him, were
cut off. Notes ch. x. 28. ~T Who re.
fused him that spake on earth. That
is, Moses. The contrast here is be.
tween Moses and the Son of Godthe head of the Jewish and the head
of the Christian dispensation. Moses
was a mere man, and spake as such,
though in the name of God. The Son
of God was from above, and spake as
an inhabitant of heaven. 1 Much
more, &c. See Notes on ch. ii. 2, 3;
ix. 29.
26. Whose voice then shook the earth.
When he spake at Mount Sinai. The
meaning is, that the mountain and
the region around quaked. Ex. xix.
18. The 'voice' here referred to ik
that of God speaking from the holy
mount. r But now hath he promised,
saying. The words here quoted art
taken from Haggai ii. 6, where they
refer to the changes which would takt
place under the Messiah. The mean
ing is, that there would be great rm




A. D. 64.]


CHAPTER XII.


319


the earth: but now he hath
promised, saying, f Yet once
a Hag. 2. 6.
volutions in his coming, as if the
universe were shaken to its centre.
The apostle evidently applies this
passage as it is done in Haggai, to
the first advent of the Redeemer. ~T
I shake not the earth only. This is not
quoted literally from the Hebrew, but
the sense is retained. In Haggai it
is, " Yet once, it is a little while, and
I will shake the heavens, and the
earth, and the sea, and the dry land;
and I will shake all nations, and the
desire of all nations shall come." The
apostle lays emphasis on the fact that
not only the earth was to be shaken
but also heaven. The shaking of the
earth here evidently refers to the
commotions among the nations that
would prepare the way for the coming of the Messiah. ~ But also heaven. This may refer either (1) to the
extraordinary phenomena in the heavens at the birth, the death, and the
ascension of Christ; or (2) to the revolutions in morals and religion
which would be caused by the introduction of the gospel, as if everything
were to be changed —expressed by
'a shaking of the heavens and the
earth;' or (3) it may be more literally
taken as denoting that there was a remarkable agitation in the heavens-in
the bosoms of its inhabitants-arising
from a fact so wonderful as that the
Son of God should descend to earth,
suffer, and die. I see no reason to
doubt that the latter idea may have
been included here; and the meaning
of the whole then is, that while the
giving of the law at Mount Sinai,
fearful and solemn as it was, was an
event that merely shook the earth in
the vicinity of the holy Mount, the introduction of the gospel agitated the
universe. Great changes upon the
earth were to precede it; one revolution
was to succeed another preparatory
to it, and the whole universe would
be moved at an event so extraordinary.
The meaning is, that tha introduction


more I shake not the earth
only, but also heaven.
27 And this word, Yet once


of the gospel was a much more solemn
and momentous thing than the giving
of the law-and that, therefore, it was
much more fearful and dangerous to
apostatize from it.
27. And this word, Yet once more.
That is, this reference to a great agitation or commotion in some future
time. This is designed as an explanation of the prophecy in Haggai,
and the idea is, that there would be
such agitations that everything which
was not fixed on a permanent and immovable basis would be thrown down
as in an earthquake.  Everything
which was temporary in human institutions; everything which was
wrong in customs and morals; and *
everything in the ancient system of
religion which was merely of a preparatory and typical character would
be removed. What was of permanent
value would be retained, and a king.
dom would be established which nothing could move. The effect of the
gospel would be to overturn everything which was of a temporary
character in the previous system, and
everything in morals which was not
founded on a solid basis, and to set up
in the place of it principles which no
revolution and no time could change.
The coming of the Saviour, and the
influence of his religion on mankind,
had this effect in such respects as the
following. (1.) All that was of a
sound and permanent nature in the
Jewish economy was retained; all
that was typical and temporary was
removed. The whole mass of sacri
fices and ceremonies that were designed to prefigure the Messiah of
course then ceased; all that was of
permanent value in the law of God,
and in the principles of religion, was
incorporated in the new system and
perpetuated. (2.) The same is true in
regard to morals. There was much
truth on the earth before the time of
the Saviour; but it was intermingled




320


HEBREWS.


[A. D. 64.


more, signifieth the removing
of those things that are I shaken, as of things that are made,
that those things which cannot
be shaken may remain.
with much that was false. The effect
of his coming has been to distinguish
what is true and what is false; to
give permanency to the one, and to
cause the other to vanish. (3.) The
same is true of religion. There are
some views of religion which men
have by nature which are correct;
there are many which are false. The
Christian religion gives permanence
and stability to the one, and causes
the other to disappear. And in general, it may be remarked, that the
effect of Christianity is to give stability to all that is founded on truth,
and to drive error from the world.
Christ came that he might destroy all
the systems of error-that is, all that
could be shaken on earth, and to confirm all that is true. The result of
all will be that he will preside over a
permanent kingdom, and that his
people will inherit " a kingdom which
cannot be moved." Ver. 28. ~ Tlhe
removing of those things that are shaken, Marg. more correctly " may be."
The meaning is, that those principles
of religion and morals which were
not founded on truth, would be removed by his coming. ~ As of things
that are made. Much perplexity has
been felt by expositors in regard to
this phrase, but the meaning seems
to be plain. The apostle is contrasting the things which are fixed and
stable with those which are temporary
in their nature, or which are settled
on no firm foundation. The former
he speaks of as if they were uncreated
and eternal principles of truth and
righteousness. The latter he speaks
of as if they were created, and therefore liable, like all things which are
'made,' to decay, to change, to dissolution. ~ That those things which cannot be shaken may remain. The eternal principles of truth, and law, and
righteousness. These would enter


28 Wherefore we receiving
a kingdom which cannot be
moved, let us    have grace,
whereby we may serve God
1 or, may be.  2 or, holdfast.


into the new kingdom which was to
be set up, and of course that king
dom would be permanent. These arc
not changed or modified by time
circumstances, human opinions or
laws. They remain the same from
age to age, in every land, and in all
worlds. They have been permanent
in all the fluctuations of opinion; in
all the varied forms of government
on earth; in all the revolutions of
states and empires.  To bring out
these is the result of the events of divine Providence, and the object of the
coming of the Redeemer; and on
these principles that great kingdom
is to be reared which is to endure
for ever and ever.
28. Wherefore we receiving a king
dom which cannot be moved. We who
are Christians. We pertain to a kingdom that is permanent and unchanging. The meaning is, that the kingdom of the Redeemer is never to pass
away. It is not, like the Jewish dispensation, to give place to another,
nor is there any power that can destroy it. See Notes on Matt. xvi. 18.
It has now endured for eighteen
hundred years amidst all the revolutions on earth, and in spite of all the
attempts which have been made to
destroy it; and it is now as vigorous
and stable as it ever was. The past
has shown that there is no power of
earth or hell that can destroy it, and
that in the midst of all revolutions
this kingdom still survives. Its great
principles and laws will endure on
earth to the end of time, and will
be made permanent in heaven. This
is the only kingdom in which we
can be certain that there will be no
revolution; the only empire which
is destined never to fall.  LIet us
have grace whereby we may serve
God.   Marg. 'let us hold fast.'
The Greek is, literally, let us have




A. D. 64 ]


CHAPTER XII.


321


acceptably with re erence and  29 For a our God is a congodly fear.                 suming fire.


I


grace; the meaning is, 'let us hold
fast the grace or favour which we
have received in being admitted to
the privileges of that kingdom.' The
object of the apostle is, to keep them
in the reverent fear and service of
God. The argument which he presents is, that this kingdom is perma..
nent. There is no danger of its being
overthrown.  It is to continue on
earth to the end of time; it is to be
established in heaven for ever. If it
were temporary, changeable, liable to
be overthrown at any moment, there
would be much less encouragement
to perseverance. But in a kingdom
like this there is every encouragement, for there is the assurance (1)
that all our interests there are safe;
(2) that all our exertions will be
crowned with ultimate success; (3)
that the efforts which we make to do
good will have a permanent influence
on mankind, and will bless future ages;
and (4) that the reward is certain. A
man subject to a government about
whose continuance there would be
the utmost uncertainty, would have
little encouragement to labour with a
view to any permanent interest. In
a government where nothing is settled; where all policy is clanging,
and where there arc constantly vacillating plans, there is no- inducement to enter on any enterprise demanding time and risk. But where
the policy is settled; where the principles and the laws are firm; where
there is evidence of permanency,
there is the highest encouragement.
The highest possible encouragement
of this kind is in the permanent and
established kingdom  of God.  All
other governments may be revolutionized; this never will be:-all
others may have a changeful policy;
this has none:-all others will be
overthrown; this never will. I With
reverence and godlyfear. With true
veneration for God, and with pious
devotedness.


a De. 4. 24.
29. For our God is a consuming
fire. This is a further reason why
we should serve God with profound
reverence and unwavering fidelity.
The quotation is made from Deut. iv.
24. " For the LORD thy God is a con.
suming fire, even a jealous God."
The object of the apostle here seems
to be, to show that there was the same
reason for fearing the displeasure of
God under the new dispensation which
there was under the old. It was the
same God who was served. There
had been no change in his attributes,
or in the principles of his government.
IIe was no more the friend of sin now
than he was then; and the same perfections of his nature which would
then lead him to punish transgression
would also lead him to do it now.
His anger was really as terrible, and
as much to be dreaded as it was at
Mount Sinai; and the destruction
which he would inflict on his foes
would be as terrible now as it was
then. The fearfulness with which
he would come forth to destroy the
wicked might be compared to a fire
that consumed all before it. See
Notes, Mark ix. 44-46. The image
here is a most fearful one, and is in
accordance with all the representa
tions of God in the Bible, and with
all that we see in the divine dealings
with wicked men, that punishment
as inflicted by him is awful and overwhelming. So it was on the old
world; on the cities of the plain; on
the hosts of Sennacherib; and on Jerusalem-and so it has been in the
calamities of pestilence, war, flood,
and famine with which God has visited guilty men. By all these tender
and solemn considerations, therefore,
the apostle urges the friends of God
to perseverance and fidelity in his service. His goodness and mercy; the
gift of a Saviour to redeem us; the
revelation of a glorious world; the
assurance that all may soon be united
in fellowship with the angels and the




HEBREWS.


[A. D. 64


CHAPTER       XIII.          some b have entertained angels
LET brotherly a love continue. unawares.
2 Be not forgetful to en-       3 Remember them       that are
tertain  strangers: for thereby               bGe. 18. 3. 19. 2.
a 1 Pe. 1. 2 2; 1 Jno. 4. 7, 20.
redeemed; the certainty that the king- strangers. On the duty of hospital.
dom of the Saviour is established on ity, see a full explanation in the Notes
a permanent basis, and the apprehen- on Rom. xii. 13. ~T For thereby some
sion of the dreadful wrath of God have entertained angels unawares.
against the guilty, all should lead us Without knowing that they were an.
to perseverein tie duties of our Chris- gels. As Abraham  (Gen. xviii. 2,
tian calling, and to avoid those things seq.), and Lot did. Gen. xix. The
which would jeopard the eternal in- motive here urged for doing it is, that
terests of our souls.              by entertaining the stranger we may
CHAPTER XIII        perhaps be honoured with the prcsA S   FCHAPTER XIII.       ence of those whose society will be
ANALYSIS OF THIE CHAPTER.     to us an honour and a blessing. It
The closing chapter of this epistle is not well for us to miss the opporis made up almost entirely of exhor- tunity of the presence, the conversatations to the performance of various tion, and the prayers of the good.
practical duties. The exhortations The influence of such guests in a famrelate to the following points: bro- ily is worth more than it costs to en
therly love, ver. 1; hospitality, ver. 2; tertain them. If there is danger that
sympathy with those in bonds, ver. we may sometimes receive those of
3; fidelity in the marriage relation, an opposite character, yet it is not
ver. 4; contentment, vs. 5, 6; sub- wise on account of such possible danmission to those in authority, vs. 7, ger, to lose the opportunity of enter.
8; stability in the doctrines of rcli- taining those whose presence would
gion, vs. 9-15; benevolence, ver. 16; be a blessing. Many a parent owes
obedience to those entrusted with of- the conversion of a child to the influfice, ver. 17; and special prayer for ence of a pious stranger in his fami
him who wrote this epistle, vs. 18, 19. ly; and the hope that this may occur.
The epistle then closes with a beau- or that our own souls may be blessed,
tiful and impressive benediction, vs. should make us ready, at all proper
20, 21; with an entreaty that they times, to welcome the feet of the
would receive with favour what had stranger to our doors. Many a man,
been written, ver. 22; with the grate- if he had been accosted as Abraham
ful announcement that Timothy, in was at the door of his tent by stranwhom they doubtless felt a great in- gers, would have turned them rudely
terest, was set at liberty, ver. 23; and away; many a one in the situation
with a salutation to all the saints, vs. of Lot would have sent the unknown
24, 25.                            guests rudely from his door; but who
1. Let brotherly love continue. Im- can estimate what would have been
plying that it now existed among the results of such a course on the
them. The apostle had no occasion destiny of those good men and their
to reprove them for the want of it, as families? For a great number of in
he had in regard to some to whom he stances in which the heathen were
wrote, but he aims merely to impress supposed to have entertained the gods,
on them the importance of this vir- though unknown to them, see Wettue, and to caution them against the stein in loc.
danger of allowing it ever to be in-  3. Remember them that are in bonds
terrupted. See Notes on John xiii. All who are bosnd; whether prison
34.                                ers of war; captives in dungeons;
2. Be not forgetful to entertain those detained in custody for trial'




A. D. 64.]


CHAPTER XIII.


323


in bonds, a as bound with them;
and them which suffer adversia Mat. 25. 36.
those who are imprisoned for righteousness' sake; or those held in slavery. The word used here will include
all instances where bonds, shackles,
chains were ever used. Perhaps there
is an immediate allusion to their fellow-Christians who were suffering
imprisonment on account of their religion, of whom there were doubtless
many at that time, but the principle
will apply to every case of those who
are imprisoned or oppressed. The
word remember implies more than
that we are merely to think of them.
Comp. Ex. xx. 8; Eccl. xii. I. It
means that we are to remember them
with appropriate sympathy; or as we
should wish others to remember us if
we were in their circumstances. That
is, we are (1) to feel deep compassion
for them; (2) we are to remember
them in our prayers; (3) we are to
remember them, as far as practicable,
with aid for their relief. Christianity
teaches us to sympathize with all the
oppressed, the suffering, and the sad;
and there are more of this class than
we commonly suppose, and they have
stronger claims on our sympathy than
we commonly realize. In this land
there are not far from ten thousand
confined in prison-the father separated from his children; the husband
from his wife; the brother from his
sister; and all cut off from the living
world. Their fare is coarse, and their
couches hard, and the ties which bound
them to the living world are rudely
snapped asunder. Many of them are
in solitary dungeons; all of them are
sad and melancholy men. True, they
are there for crime; but they are men
-they are our brothers. They have
still the feelings of our common humanity, and many of them feel their
separation from wife and children and
home as keenly as we would. That
God who has mercifully made our lot
different from theirs has commanded
us to sympathize with them-and we
should sympathize all the more when


ty, as being yourselves also in
the body.
we remember that but for his restrain.
ing grace we should have been in the
same condition. There are in this
land of 'liberty' also nearly three
millions who are held in the hard
bondage of slavery. There is the
father, the mother, 1 he child, the bro
ther, the sister. They are held as
property; liable to be sold; having
no right to the avails of their own
labour; exposed to the danger of
having the tenderest ties sundered at
the will of their mas ter; shut out from
the privilege of reading the word of
God; fed on coarse fare; living in
wretched hovels; a id often subjected
to the painful infi ctions of the lash
at the caprice of a passionate driver.
Wives and daughters are made the
victims of degrading sensuality without the power of resistance or redress; the security of home is unknown; and they are dependent on
the will of another man whether they
shall or shall not worship their Creator. We should remember them, and
sympathize with them as if they
were our fathers, mothers, sisters, bro.
thers, or sons and daughters. Though
of different colour, yet the same blood
flows in their veins as in ours (Acts
xvii. 26); they are bone of our bone,
and flesh of our flesh. By nature they
have the same right to 'life, liberty,
and the pursuit of happiness' which
we and our child. en have, and to deprive them of that right is as unjust
as it would be to deprive us and ours
of it. They have a claim on our sympathy, for they are ouI brethren. They
need it, for they are poor and helpless.
They should have it, for the same
God who has kept us from that hard
lot has commanded us to remember
them. That kind remembrance of
them should be shown in every practicable way. By prayer; by plans
contemplating their freedom; by efforts to send them the gospel; by
diffusing abroad the principles of lib.
erty and of the i:ghts of man; by using




124


HEBREWS.


[A. D. 64.


4 Marriage a is honourable
in all, and the bed undefiled:
butb whoremongers and ailulteers God will judge.
a Pr. 5. 15-23.  b 1 Co. 6. 9; Re. 22. 15.
our influence to arouse the public
mind in their behalf, we should endeavour to relieve those who are in
bonds, and to hasten the time when
'the oppressed shall go free.'  On
this subject see Notes on Isa. ch.
lviii. 6. I As bound with them. There
is great force and beauty in this
expression.  Religion teaches us to
identify ourselves with all who are
oppressed, and to feel what they suffer as if we endured it ourselves. Infidelity and atheis n are cold and distant. They stand aloof from the oppressed and the sad. But Christianity
unites all hearts in one; binds us to
all the race, and reveals to us in the
case of each one oppressed and injured, a brother. ~ And them which
suffer adversity. The word here used
refers properly to those who are maltreated, or who are injured by others.
It does not properly refer to those who
merely experience calamity. ~ As
being yourselves also in the body. As
being yourselves exposed to persecution and suffering, and liable to be
injured. That is, do to them as you
would wish them to do to you if you
were the sufferer. When we see an
oppressed and injured man, we should
remember that it is possible that we
may be in the same circumstances,
and that then we shall need and desire the sympathy of others.
4. Marriage is honourable in all.
The object here is to state that honour
is to be shown to the marriage relation. It is not to be undervalued by
the pretence of the superior purity of
a state of celibacy,as if marriage were
improper for any class of men or any
condition of life; and it should not
be dishonoured by any violation of the
marriage contract. The course of
things has shown that there was abundant reason for the apostle to assert
with emphasis that 'nmarriage vas an


5 Let your conversation be
without covetousness; and be
content c with such things as ye
c Mat. 6.25, 34.


honourable condition of life.' There
has been a constant effort made to
show that celibacy was a more holy
state; that there was something in
marriage that rendered it dishonour.
able for those who were in the ministry, and for those of either sex who
would be eminently pure. This sentiment has been the cause of more
abomination in the world than any
other single opinion claiming to have
a religious sanction. It is one of the
supports on which the Papal system
rests; and has been one of the principal upholders of all the corruptions
in monasteries and nunneries. The
apostle asserts, without any restriction or qualification, that marriage is
honourable in all; and this proves
that it is lawful for the ministers of
religion to marry, and that the whole
doctrine of the superior purity of a
state of celibacy is false. See this
subject examined in the Notes on I.
Cor. vii. ~ And the bed undefiled.
Fidelity to the marriage vow. TT But
whoremongers and adulterers God
will judge. All licentiousness of life,
and all violations of the marriage covenant, will be severely punished by
God. See Notes on I. Cor. vi. 9. The
sins here referred to prevailed everywhere, and hence there was the more
propriety for the frequent and solemn
injunctions to avoid them which we
find in the Scriptures.
5. Let your conversation. Your
conduct-for so the word conversation
is used in the Scriptures. Notes, Phil.
i. 27.  1 Be without covetousness.
Notes on Eph. v. 3; Col. iii. 5. ~ And
be content with such things as ye have.
See Notes on Phil. iv. 11, 12; Matt.
vi. 25 ---31.  The particular reason
here' given for contentment is, that
God has promised never to leave his
people. Compare with this tie beau.
tiful argument of the Saviour in Matt.




A. D. 64.1


CHAPTER XIII.


have: for he hath said, a I will
never leave thee, nor forsake
thee.
6 So that we may boldly say, b
a Ge. 28. 15; Dc. 31. 6, 8; 1 Ch. 28. 20.
b Ps. 27.1.




vi. 25, seq. ~ For he hath said. That
is, God has said. ~ I will never leave
thee norforsake thee. See Dcut. xxxi.
6; Josh. i. 5; I. Chron. xxviii. 20.
Substantially the same expression is
found in each of those places, and all
of them contain the principle on which
the apostle here relics, that God will
not forsake his people.
6. So that we may boldly say. Without any hesitation or doubt. In all
times of perplexity and threatening
want; in all times when we scarcely
Know whence the supplies for our ne.
cessities are to come, we may put our
trust in God, and be assured that he
will not leave us to suffer. In the
facts which occur under the providential dealings, there is a ground for
confidence on this subject which is
not always exercised even by good
men. It remains yet to be shown
that they who exercise simple trust
in God for the supply of their wants
are ever forsaken. Comp. Ps. xxxvii.
25. ~ The Lord is my helper. Substantially this sentiment is found in
Ps. xxvii. 1, and Ps. cxviii. 6. The
apostle does not adduce it as a quota.
tion, but as language which a true
Christian may employ. The sentiment is beautiful, and full of consolation. What can we fear if we have
the assurance that the Lord is on our
side, and that he will help us? Man
can do no more to us than he permits,
and of course no more than will be
for our own good; and under whatever trials we may be placed, we need
be under no painful apprehensions,
for God will be our protector and our
friend
7. Remember them which have the
rule over you. Marg. 'are the guides.'
The word here used means properly
leaders, guides, directors. It is often
applhed to military commanders. Here
28


it means teachers-appointed to lea
or guide them to eternal life. It does
not refer to them so much as rulers
or governors, as teachers, or guides
In ver. 17, however, it is used in the
former sense. The duty here enjoined
is that of reme7nbering thern; that is,
remembering their counsel; their in.
structions;flicirexaniple. ITWhohave
spoken to you the word of God. Preach.
ers; either,, apostles or others. Re.
spect is to be shown to the ministerial
office by whomsoever it is borne.
I Whose faith follow. That is, imi
tate. See Notes on ch. vi. 12. 'IT Con
sidering the end of their conversation
Of their conduct; of their manner of
life. The word here rendered I the
end'-E`K0aai;-occurs only here and
in I. Cor. x. 13, where it is rendered, a way of escape.' It properly means,
a going out, an egress, and is hence
spoken of as a going out from life, or
of an exit from the world - deat)L
This is probably the meaning here.
It does not mean, as our translation
would seem to imply, that Jesus
Christ, the same yesterday, to-day,
and for ever, was the aim or end for
which they lived-for the Greek will
not bear that construction; but it
means that they were attentively to
contemplate the end or the issue of
the conduct of those holy teachersthe close or going out of all that they
did; to wit, in a peaceful death. Their
faith sustained them. They were en.
abled to persevere in a Christian
course, and did not faint or fail. There
is allusion, doubtless, to those who
had been their religious instructors,
and who had died in the faith of the
gospel, either by persecution, or by
an ordinary death, and the apostle
points to them as examples of that to
which he would exhort those whom
he addressed-of perseverance in the


1he Lord is my helper, and 1
will not fear what man shall do
unto  le.
7 Remember them which
'have the rule over you, who
I or, are the guides.
it means teachers-appointed to lea
or guide them to eternal life. It does
not refer to them so much as rulers
or governors, as teachers, or guides
In ver. 17, however, it is used in the
former sense. The duty here enjoined
is that of remembering them; that is,
remembering their counsel; their instructions; their example. I Who have
spoken to you the word of God. Preachers; either apostles or others. Re.
spect is to be shown to the ministerial
office by whomsoever it is borne.
I Whose faith follow. That is, imi
tate. See Notes on ch. vi. 12. ~ Con
sidering the end of their conversation
Of their conduct; of their manner of
life. The word here rendered 'the
end' —EKiaaLs-occurs only here and
in I. Cor. x. 13, where it is rendered
* a way of escape.' It properly means,
a going out, an egress, and is hence
spoken of as a going out from life, or
of an exit from the world- death.
This is probably the meaning here.
It does not mean, as our translation
would seem to imply, that Jesus
Christ, the same yesterday, to-day,
and for ever, was the aim or end for
which they lived-for the Greek will
not bear that construction; but it
means that they were attentively to
contemplate the end or the issue of
the conduct of those holy teachersthe close or going out of all that they
did; to wit, in a peaceful death. Their
faith sustained them. They were enabled to persevere in a Christian
course, and did not faint or fail. There
is allusion, doubtless, to those who
had been their religious instructors,
and who had died in the faith of the
gospel, either by persecution, or by
an ordinary death, and the apostle
points to them as examples of that to
which he would exhort those whom
he addressed-of perseverance in the




HEBREWS.


[A. D. 64


have spoken unto you the word
of God: whose faith ' follow,
considering the end of their
conversation:
a c. 6. 12.
faith until death. Thus explained,
this verse does not refer to the duty
of Christians towards living teachers,
but toward those who are dead. Their
duty towards living teachers is enforced in ver. 17. The sentiment here
is, that the proper remembrance of
those now deceased who were once
our spiritual instructors and guides,
should be allowed to have an important influence in inducing us to lead
a holy life. We should remember
them with affection and gratitude;
we should recal the truths which they
taught, and the exhortations which
they addressed to us; we should chcrish with kind affection the memory
of all that they did for our welfare, and
we should not forget the effect of the
truths which they taught in sustaining
their own souls when they died.
8. Jesus Christ, the same yesterday,
&c, As this stands in our common
translation it conveys an idea which
is not in the original. It would seen
to mean that Jesus Christ, the unchangeable Saviour, was the end or
aim of the conduct of those referred
to, or that they lived to imitate and
glorify him. But this is by no means
the meaning in the original. There it
stands as an absolute proposition, that
' Jesus Christ is the same yesterday,
to-day, and for ever;' that is, that
he is unchangeable. The evident design of this independent proposition
here is, to encourage them to persevere by showing that their Saviour
was always the same; that lie who
had sustained his people in former
times was the same still, and would
be the same for ever. The argument
here, therefore, for perseverance is
founded on the immutability of the
Redeemer. If he were fickle, vacil.
lating, changing in his character and
plans; if to-day he aids his people
and to-morrow will forsake them; if


8 Jesus Christ the   same b
yesterday, and to-day, and for
ever.
9 Boe not carried about with
b Re. 1.4.     c  Jno.4. 1.


at one time he loves tile virtuous and
at another equally loves the vicious
if he formed a plan yesterday which
he has abandoned to-day; or if he is
ever to be a different being from whiat
he is now, there would be no encouragement to effort. Who would know
what to depend on? Who would know
what to expect to-morrow? For who
could have any certainty that he
could ever please a capricious or a
vacillating being? Who could know
how to shape his conduct if the principles of the divine administration
were not always the same? At the
same time, also, that this passage furnishes the strongest argument for
fidelity and perseverance, it is an irrefragrable proof of the divinity of the
Saviour. It asserts immutabilitysameness in the past, the present, and
to all eternity-but of whom can this
be affirmed but God? It would not
be possible to conceive of a declaration which would more strongly
assert immutability than this.
9. Be not carried about with divers
and strange doctrines. That is, they
should have settled and fixed points
of belief, and not yield to every new
opinion which was started. The apostle does not exhort them to adhere to
an opinion merely because they had
before held it, or because it was an
old opinion, nor does he forbid their
following the leadings of truth though
they might be required to abandon
what they had before held; but he
cautions them against that vacillating
spirit, and that easy credulity, which
would lead them to yield to any no.
velty, and to embrace an opinion because it was new or strange. Probably
the principal reference here is to the
Judaizing teachers, and to their various doctrines about their ceremonial
observances and traditions. But the
exhortation is applicable to Christians




A. D. 64.]


CHAPTER XIII.


327


divers and strange doctrines:
for it is a good thing that the
heart be established with grace;
not with meats, which have not


at all times. A religious opinion,
once embraced on what was regarded
a good evidence, or in which we have
been trained, should not be abandoned
for slight causes. Truth indeed should
always be followed, but it should be
only after careful inquiry. ~ For it
is a good thing that the heart be established with grace. This is the proper
foundation of adherence to the truth.
The heart should be established with
the love of God, with pure religion,
and then we shall love the truth, and
love it in the right manner. If it is the
head merely which is convinced, the
consequence is bigotry, pride, narrowmindedness. If the belief of the truth
has its seat in the heart, it will be accompanied with charity, kindness,
good-will to all men. In such a belief of the truth it is a good thing to
have the heart established. It will
produce (1) firmness and stability of
character; (2) charity and kindness
to others; (3) consolation and support
in trials and temptations. When a
man is thrown into trials and temptations, lie ought to have some settled
principles on which he can rely; some
fixed points of belief that will sustain
his soul. ~ Not with meats. The
meaning is, that it is better to have
the heart established with grace, or
with the principles of pure religion,
than wilt the most accurate knowledge ofwthe rules of distinguishing
the clean from the unclean among the
various articles of food. Many such
rules were found in the law of Moses,
and many more had been added by
the refinements of Jewish rulers and
by tradition. Tc distinguish and remember all these, required no small
amount of knowledge, and the Jewish
teachers, doubtless, prided themselves
much on it.' Paul says that it would
be much better to have the principles
of grace in the heart than all this


profited them that have been
occupied therein.
10 We have an altar, whereof
they have no right to eat which
serve the tabernacle.
knowledge; to have the mind settled
on the great truths of religion than
to be able to make the most accurate
and learned distinctions in this matter.
The same remark may be made about
a great many other points besides the
Jewish distinctions respecting meats.
The principle is, that it is better to
have the heart established in the grace
of God than to have the most accurate
knowledge of tile distinctions which
are made on useless or unimportant
subjects of religion. This observation
would extend to many of the shibboleths of party; to many of the meta
physical distinctions in a hair-split
ting theology; to many of the points
of controversy which divide the Christian world. S Which have not profited,
&c. Which have been of no real be.
nefit to their souls. See Notes on I.
Cor. viii. 8.
10. We have an altar. We who are
Christians. The Jews had an altar
on which their sacrifices were offered
which was regarded as sacred, and
of the benefit of which no others might
partake. The design of the apostle
is to show that the same thing sub.
stantially, so far as privilege and
sanctifying influence were concerned,
was enjoyed by Christians. The ' al.
tar' to which he here refers is evi.
dently the cross on which the great
sacrifice was made. ~ Whereof they
have no right to cat which serve the
tabernacle. A part of the meat offered
in sacrifice among the Jews became
the property of the priests and Levltes,
and they had, by the law, a right to
this as a part of their support. See
Lev. vi. 25, 26; Num. xviii. 9, 10
But the apostle says that there is a
higher and more valuable sacrifice of
which they have no right to partake
while they remain in the service of
the 'tabernacle' or temple; that iP
while they remain Jews The part




528


HEBREWS.


LA. D. 64.


11 For the bodies of those
beasts, whose blood is brought
into the sanctuary by the high
priest for sin, are burned without a the camp.
cipation in the great Christian sacrifice appertained only to those who
were the friends of the Redeemer, and
however much they might value themselves on the privilege of partaking
of the sacrifices offered under the
Jewish law, that of partaking of the
great sacrifice made by the Son of
God was much greater. ~ Which serve
the tabernacle. Notes ch. ix. 2, 3. The
Jewish priests and Levites.
11. For the bodies of those beasts,
&c. The word here rendered 'for'yap-would be here more properly
rendered 'moreover.' Stuart.  The; rostle is not urging a reason for what
i had said in the previous verse, but
is suggesting a new consideration to
excite those whom he addressed to
fidelity and perseverance. In the previous verse the consideration was,
that Christians are permitted to partake of the benefits of a higher and
more perfect sacrifice than the Jews
were, and therefore should not relapse
into that religion. In this verse the
consideration is, that the bodies of the
beasts that were burnt were taken
without the camp, and that in like
manner the Lord Jesus suffered without the gate of Jerusalem, and that
we should be willing to go out with
him to that sacrifice, whatever reproach or shame it might be attended
with. I Whose blood is brought into
the sanctuary, &c. See Notes on ch.
ix. 7. 12. ~ Are burned without the
camp. Lev. iv. 12. 21; xvi. 27. The
' camp' here refers to the time when
the Israelites were in the wilderness,
and lived in encampments. The same
custom was observed after the temple
was built by conveying the body of
the animal slain for a sin-offering on
the great day of atonement beyond
the walls of Jerusalem to be consumed
there. ' Whatever,' says Grotiu, ' was
set lawfil to be done in the mamr.


12 Wherefore Jesus. also,
that he might sanctify the peo.
ple with his own blood, suffered
without b the gate.
a Le. 16. 27.  b Jno. 19. 17, 18.
afterwards was not lawful to be done
in the city.'
12. Wherefore, Jesus also, that he
might sanctify the people with his own
blood. That there might be a conformity between his death for sin and
the sacrifices which typified i'. It is
implied here that it was voluntary on
the part of Jesus that he suffered out
of the city; that is, it was so ordered
by Providence that it should be so
This was secured by his being put to
death as the result of a judicial trial,
and not by popular tumult. See Notes
on Isa. liii. 8. If he had been killed
in a tumult, it is possible that it might
have been done as in other cases
(comp. the case of Zacharias son of
Barachias, Matt. xxiii. 35), even at
the altar. As he was subjected, how
ever, to a judicial process, his death
was effected with more deliberation,
and in the usual form. Hence he was
conducted out of the city, because no
criminal was executed within the
walls of Jerusalem. I Without the
gate. Without the gate of Jerusalem.
John xix. 17, 18. The place where
he was put to death was called Gol.
gotha, the place of a scull, and hence
the Latin word which we commonly
use in speaking of it, Calvary. Luke
xxiii. 33; comp. Notes on Matt. xxvii.
33. Calvary, as it is now shown, is
within the walls of Jerusalem, but
there is no reason to believe that
this is the place where the Lord
Jesus was crucified, for that was outside of the walls of the city. The
precise direction from the city is not
designated by the sacred writers, nor
are there any historical records, or
traditional marks by which it can now
be known where the exact place was.
All that we know on the subject from
the New Testament is, that the name
was Golgotha; that the place of the
crucifixion and sepulchre were near




& D. 64.]


CHAPTER XIII


329


13 Let us go forth therefore
unto him without the camp,
bearing a his reproach:
14 For here b have we no
continuing city, but we seek
one to come.


each other; that they were without
the gate and nigh to the city, and that
they were in a frequented spot. John
xix. 20. "This would favour the conclusion that the place was probably
upon a great road leading from one
of the gates; and such a spot would
only be found upon the western or
northern sides of the city, on the roads
leading towards Joppa or Damascus."
See the question about the place of
the crucifixion examined at length in
Robinson's Bibli. Research., vol. ii.
pp. 69-80, and Bibliotheca Sacra,
No. 1.
13. Let us go forth therefore unto
him, without the camp. As if we
were going forth with him when he
was led away to be crucified. He
was put to death as a malefactor. He
was the object of contempt and scorn.
He was held up to derision, and was
taunted and reviled on his way to
the place of death, and even on the
cross. To be identified with him
there; to follow him; to sympathize
with him; to be regarded as his
friend, would have subjected one to
similar shame and reproach. The
meaning here is, that we should be
willing to regard ourselves as identified with the Lord Jesus, and to bear
the same shame and reproaches which
he did. When he was led away
amidst scoffing and reviling to be put
to death, would we, if we had been
there, been willing to be regarded
as his followers, and to have gone
out with him as his avowed disciples and friends? Alas, how many
are there who profess to love him
when religion subjects them to no reproach, who would have shrunk from
tollowing him to Calvary! iT Bearing
his reproach. Sympathizing with him;
or bearing such reproach as he did.
28 *


15 By hint therefore let us
offer the sac':fice of praise to
God continually, that is, the
fruit d of our    lips, 1 giving
thanks to his name.
a Ac. 5.41.  b Mi. 2. 10.  c Ep. 5. 20
d Ho. 14. 2.  1 confessing.
See I. Pet. iv. 13. Comp. Notes on
ch. xii. 2; Phil. iii. 10; Col. 1. 24.
14. For here we have no continuing
city, &c. We do not regard this as
our final home, or our fixed abode,
and we should be willing to bear reproaches during the little time that
we are to remain here. Comp. Notes,
ch. xi. 10. 13, 14. If, therefore, in
consequence of our professed attach.
ment to the Saviour, we should be
driven away from our habitations,
and compelled to wander, we should
be willing to submit to it, for our permanent home is not here, but in hea.
ven. The object of the writer seems
to be to comfort the Hebrew Christians on the supposition that they
would be driven by persecution from
the city of Jerusalem, and doomed to
wander as exiles. He tells them that
their Lord was led from that city to
be put to death, and they should be
willing to go forth also; that their
permanent home was not Jerusalem,
but heaven, and they should be willing in view of that blessed abode to
be exiled from the city where they
dwelt, and made wanderers in tho
earth.
15. By him, therefore. The Jews
approached God by the blood of the
sacrifice and by the ministry of their
high priest. The exhortation of the
apostle here is founded on the general
course of argument in the epistle.
' In view of all the considerations
presented respecting the Christian
High Priest-his dignity, purity, and
love; his sacrifice and his interces
sion, let us persevere in offering
through him praise to God.' That is,
let us persevere in adherence to our
religion.  T The sacrifice of praise.
For all the mercies of redemption
The Jews says Rosenmiiller (Alto v




HEBREWS.


[A. D. 64


16 But to do good, and to
communicate, ~ forget not: for
wi.h such b sacrifices God     is
well pleased.
17 Obey C them that have
the rule over you, and submit
i Ro. 12. 13. b Ph. 4. 18. c 1 Th. 5. 12, 13.
neue Morgenland, in loc.), had a species of offerings which they called
peace-offerings, orfriendship-offerings.
They were designed not to produce
peace or friendship with God, but to
preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all
on account of transgression, and were
designed to remove transgression.
But in their peace-offerings, the
offerer was regarded as one who
stood in the relation of a friend with
God, and the oblation was a sign of
thankful acknowledgment for favours
received, or they were connected with
vows in order that further blessings
might be obtained, or they were
brought voluntarily as a means to
continue themselves in the friendship
and favour of God. Lev. vii. 11, 12.
Comp. Jenning's Jew. Ant. i. 335.
~ That is, the fruit of our lips. The
phrase ' fruit of the lips,' is a Hebraism, meaning what the lips produce;
that is, words. Comp. Prov. xviii. 20;
Hos. xiv. 2. I[ Giving thanks to his
name. To God; the name of one
being often put for the person himself. Praise now is one of the great
duties of the redeemed. It will be
their employment for ever.
16. But to do good, and to communicate, forget not. To communicate
or impart to others; that is, to share
with them what we have. The Greek
word means having in common with
others. The meaning is, that they
were to show liberality to those who
were in want, and were to take special pains not to forget this duty
We are prone to think constantly of
our own interests, and there is great
danger of forgetting the duty which
we owe to the poor and the needy. On
the duty here enjoined, see Notes on
Gal. vi. 10. ~ For with such sacrii

yourselves: for they watch * for
your souls, as they that must
give account: that they may do
it with joy, and not with grief:
for that is unprofitable for
you.
1 or, guide.     d Eze. 3. 17.
ces God is well pleased. He is pleased
with the sacrifices of prayer and of
praise; with the offerings of a broken
and a contrite heart; but he is especially pleased with the religion which
leads us to do good to others. This
was eminently the religion of his Son,
the Lord Jesus; and to this all true
religion prompts. The word ' sacrifices' here is not taken in a strict
sense, as denoting that which is offered as an expiation for sin, or in the
sense that we are by doing good to
attempt to make atonement for our
transgressions, but in the general
sense of an offering made to God.
God is pleased with this, (1) because
it shows in us a right state of heart;
(2) because it accords with his own
nature. He does good continually,
and he is pleased with all who evince
the same spirit.
17. Obey them that have the rule
over you. Marg. guide. See Notes
on ver. 7. The reference here is to
their religious teachers, and not to civil
rulers. They were to show them
proper respect, and to submit to their
authority in the church, so far as it
was administered in accordance with
the precepts of the Saviour. The ob.
ligation to obedience does not, of
course, extend to anything which is
wrong in itself, or which would be a
violation of conscience. The doctrine
is, that subordination is necessary to
the welfare of the church, and that
there ought to be a disposition to yield
all proper obedience to those who are
set over us in the Lord. Comp. Notes
on I. Thess. v. 12, 13. ~r And submit
yourselves. That is, to all which they
enjoin that is lawful and right. There
are in relation to a society (1.) those
things which God has positively com.
manded —wiich are always to be




A. 1). 64.}


CHAPTER XVI.


331


18 Pray for us: for we trust
we have a good conscience, a in
all things willing to live honestly.
obeyed.  (2.) Many things which
have been agreed on by the society
as needful for its welfare-and these
are to be submitted to unless they
violate the rights of conscience; and
(3.) many things which are, in themselves, a matter of no express divine
command, and of nc formal enactment
by the community. They are matters
of convenience; things that tend to
the order and harmony of the community, and of the propriety of these,
'rulers' in the church and elsewhere
should be allowed to judge, and we
should submit to them patiently.
Hence in the church, we are to submit to all the proper regulations for
conducting public worship; for the
promotion of religion; and for the
administration of discipline. ~ For
they watchfor your souls. They have
no selfish aim in this. They do not
seek 'to lord it over God's heritage.'
It is for your own good that they do
this, and you should therefore submit
to these arrangements.  And this
shows, also, the true principle on
which authority should be exercised
in a church. It should be in such a
way as to promote the salvation of the
people; and all the arrangements
should be with that end. The measures adopted, therefore, and the obedience enjoined, should not be arbitrary, oppressive, or severe, but should
be such as will really promote salvation. I As they that must give account. To God. The ministers of
religion must give account to God for
their fidelity. For all that they teach,
and for every measure which they
adopt, they must soon be called into
judgment. There is, therefore, the
best security that under the influence
of this solemn truth they will pursue
only that course which will be for
your good. ~ That they may do it
with joy, and not with grief. Gr. pri
vrivdovres —not sighing, or groaning;


19 But I beseech you the
rather to do this, that I may be
restored to you the sooner.
a Ac. 24. 16.
as they would who had been unsuc.
cessfiul. The meaning is, that they
should so obey, that when their teachers came to give up their account
they need not do it with sorrow over
their perverseness and disobedience.
~T For this is unprofitable for you. That
is, their giving up their account in
that manner-as unsuccessfill in their
efforts to save you-would not be of
advantage to you, but would be highly
injurious. This is a strong mode of
expressing the idea that it must be
attended with imminent peril to their
souls to have their religious teachers
go and give an account against
them. As they would wish, therefore, to avoid that, they should render
to them all proper honour and obedience.
18. Prayfor us. This is a request
which the apostle often makes in his
own behalf and in behalf of his fellowlabourers in the gospel. See I. Thee.
v. 25. Notes, Eph. vi. 18, 19. 1T For
we trust we have a good conscience.
&c. See Notes on Acts xxiv. 16.
The apostle here appeals to the up
rightness of his Christian life as a
reason why he might claim their
sympathy. He was conscious of an
aim to do good; he sought the welfare
of the church; and having this aim he
felt that he might appeal to the sympathy of all Christians in his behalf.
It is only when we aim to do right,
and to maintain a good conscience,
that we can with propriety ask the
prayers of others, or claim their sympathy. And if we are ' willing in all
things to live honestly,' we may expect the sympathy, the prayers, and
the affections of all good men.
19. That I may be restored to you
the sooner. It is here clearly implied
that the writer was deterred from
visiting them by some adverse cir
cumstances over which he had ne
control. This might be either by im




HEBREWS.


-     A.D. 64.


20 Now the God a of peace,         21 Make y(u perfect e in eve.
that b brought again from     the ry good work to do his will, a
dead our Lord Jesus, that great working f in      you   that  which
ShepherdCofthe sheep,dthrough      is well-pleasing in    his sight
the blood of the    everlasting l through Jesus Christ; to whom
covenant.                          be glory   for ever   and   ever.
a 1 Th. 5. 23.   b I Pe. 1. 21  A   en.
c Eze. 34. 23.    d Zec. 9. 11.    e 1 Pe. 5. 10.     2 or, doing
l testament.                       f Ph. 2. 13.
prisonment, or sickness, or the want from the dead, nor should it be so.
of a convenient opportunity of reach- rendered, for what can be the sense
ing them. The probability is, judg- of L raising Christ from the dead by
ing particularly from the statement the blood of the covenant?'  In the
in ver. 23, that he was then a prisoner, Greek it is, ' The God of peace, who
and that his detention was on that brought again from  the dead the
account. See Intro. ~ 4. (6.) The shepherd of the sheep, great by the
language here is such as Paul would blood of the everlasting covenant, our
use on the supposition that he was Lord Jesus,' &c. The meaning is,
then a prisoner at Rome, and this is that he was made or constituted the
a slight circumstance going to show  great Shepherd of the sheep - the
the probability that the epistle was great Lord and Ruler of his people,
composed by him.                   by that blood. That which makes
20. Now the God of peace. God him so eminently distinguished; that
who is the Author, or the source of by which he was made superior to all
peace. Notes, I. Thess. v. 23. The others who ever ruled over the people
word peace in the New Testament is of God, was the fact that he offered
used to denote every kind of blessing the blood by which the eternal coveor happiness. It is opposed to all that nant was ratified. It is called everwould disturb or trouble the mind, lasting or eternal, because (1) it wafj
and may refer, therefore, to recon- formed in the councils of eternity, or
ciliation with God; to a quiet con- has been an eternal plan in the divine
science; to the evidence of pardoned mind; and (2) because it is to consin; to health and prosperity, and to tinue for ever. Through such a covethe hope of heaven. See Notes on nant God can bestow permanent and
John xiv. 27. ~ That brought again solid ' peace' on his people, for it lays
from the dead our Lord Jesus. Notes, the foundation of the assurance of
Acts ii. 32; I. Cor. xv. 15. It is only eternal happiness.
by the fact of the resurrection of the  21. 1Make you perfect. The aposLord Jesus that we have peace, for it tle here does not affirm that they were
is only by him that we have the pros- then perfect, or that they would be
pect of an admission into heaven. ~I in this life. The word here usedThat great shepherd of the sheep. xarap7;w1-means to make fully ready,
Notes, John x. 1. 14. The idea here to put in full order; to make corn.
is, that it is through the tender care plete. The meaning hero is, that Pau;
of that great Shepherd that true hap- prayed that God would fully endow
piness is bestowed on the people of them with whatever grace was neces.
God. I Through the blood of the ever- sary to do his will and to keep his
lasting covenant. The blood shed to commandments. See the word exratify the everlasting covenant that plained in the Notes on ch. xi. 3. It
God makes with his people. Notes, is an appropriate prayer to be offered
ch. ix. 14-23. This phrase, in the at all times, and by all who love the
original, is not connected, as it is in church, that God would make all his
our translation, with his being raised people perfectly qualifiedd to do all his




A. D. 64,]


CHAPTER XIII.


333


22 And I beseech you, bre-         23 Know ye that our brother
thren, suffer the word of exhor- Timothy is set at liberty; with
tation: for I have written a let- whom, if he come shortly, I will
ter unto you in few words.         see you.
will. ~ Working in you. Marg. Do- an illustration of this, perhaps we
ing. The idea here is, that the only may remark, that it is easy to expand
hope that they would do the will of the thoughts of this epistle into am.
God was, that he would, by his own pie volumes of exposition, and that
agency, cause them to do what was in fact it is difficult to give an expla.
well-pleasing in his sight.  Comp. nation of it without a commentary
Notes on Phil. ii. 12. It is not from  that shall greatly surpass in extent
any expectation that man would do the text. None can doubt, also, that
it himself. ~ Through Jesus Christ. the author of this epistle could have
The idea is, that God does not direct- himself greatly expanded the thoughts
ly and by his own immediate agency and the illustrations if he had chosen
convert and sanctify the heart, but it It is with reference to such considera.
is through the gospel of Christ, and tions, probably, that he says that the
all good influences on the soul must epistle was brief.
be expected through the Saviour. ~   23. Know ye that our brother TimTo whom be glory for ever and ever. othy is set at liberty. Or, is sent away.
That is, to Christ; for so the connex- So it is rendered by Prof. Stuart, and
ion evidently demands. It is not un- others. On the meaning of this, and
common for the apostle Paul to intro- its importance in determining who
duce doxologies in this way in the was the author of the epistle, see the
midst of a letter. See Notes Rom. Intro. ~ 2, (5) 4, and Prof. Stuart's
ix. 5. It was common among the Intro. ~ 19. This is a strong circum.
Jews, as it is now in the writings and stance showing that Paul was the au-.
conversation of the Mohammedans, thor of the epistle, for from the first
when the name of God was mention- acquaintance of Timothy with Paul
ed to accompany it with an expres- he is represented as his constant com.
sion of praise.                    panion, and spoken of as a brother.
22. Suffer the word of exhortation. Notes II. Cor. i. 1; Phil. i. 1; Col.
Referring to the arguments and coun- i. 1; Phil. i. There is no other one
sels in this whole epistle, which is in of the apostles who would so natu.
fact a practical exhortation to perse- rally have used this term respecting
verance in adhering to the Christian Timothy, and this kind mention is
religion amidst all the temptations made of him here because he was so
which existed to apostasy. I~ For I dear to the heart of the writer, and
have written a letter unto you in few  because he felt that they to whom he
words. This does not mean that this wrote would also feel an interest in
epistle is short compared with the his circumstances. As to the mean
others that the author had written, ing of the word rendered ' set at lib.
for most of the epistles of Paul are erty'-JaroXcXvsEvov-there has been
shorter than this. But it means, that much difference of opinion, whether
it was brief compared with the im- it means ' set at liberty from confineportance and difficulty of the subjects ment,' or ' sent away on some mesof which lie had treated. The topics sage to some other place.' That the
introduced would have allowed a much latter is the meaning of the expres
more extended discussion, but in sion appears probable from these con
handling them he had made use of siderations. (1.) The connexion seems
&s few words as possible. No one. to demand it. The writer speaks of
can deny this who considers the sen- him as if he were now away, and as
tentious sanner of this epistle. As if lie hoped that he might soon re.




834


HEBREWS.


'A. D. CA.


24 Salute all them that have
t'ne rule over you, and all the
saints.  They of Italy salute
you.


turn. ' With whopn, if he come shortly, I will see you.' This is language
which would be used rather of one
who had been sent on some embassy
than of one who was just released
from prison. At all events, he was
at this time away, and there was
some expectation that he might soon
return. But on the supposition that
the expression relates to release from
imprisonment, there would be an entire incongruity in the language. It
Is not, as we should then suppose,
our brother Timothy is now released
from prison, and therefore I will come
soon with him and see you;' but,
'our brother Timothy is now sent
away, and if he return soon, I will
come with him to you.' (2.) In Phil.
ii. 19. 23, Paul, then a prisoner at
Rome, speaks of the hope which he
entertained that he would be able to
send Timothy to them, as soon as he
should know how it would go with
him. He designed to retain him un-:il that point was settled, as his presence with him would be important
until then, and then to send him to
give consolation to the Philippians,
and to look into the condition of the
church. Now the passage before us
agrees well with the supposition that
that event had occurred-that Paul
had ascertained with sufficient clearness that he would be released so that
he might be permitted yet to visit
the Hebrew Christians; that lie had
cent Timothy to Philippi and was
waiting for his return; that as soon
as he skould return he would be prepared to visit them; and that in the
mean time, while Timothy was absent, he wrote to them this epistle.
(3.) The supposition agrees well with
the meaning of the word here used&troAXw. It denotes properly, to let
loose from; to loosen; to unbind; to
release, to let go free; to put away
or divorce; to dismiss simply, or let


25 Grace be with you all
Amen.
Written to the Hebrews fror%
Italy by Timothy.
go, or send away. See Matt. xiv. 13
22. 23; xv. 32. 39; Luke ix. 12, ei
al. Comp. Rob. Lex. and Stuart's In.
tro. ~ 19. The meaning, then, I take
to be this, that Timothy was then
sent away on some important embas.
sage; that the apostle expected his
speedy return; and that then he trusted that he would be able with him to
visit those to whom this epistle was
written.
24. Salute all them. See Notes on
Rom. xvi. 3, seq. It was customary
for the apostle Paul to close his epis.
tles with an affectionate salutation.
~ That have the rule over you. Notes
vs. 7. 17. None are mentioned by
name, as is usual in the epistles of
Paul. The cause of this omission is
unknown. ~ And all the saints. The
common name given to Christians in
the Scriptures. See Notes on Rom.
i. 7. ~ They of Italy salute you. The
saints or Christians in Italy. Show
ing that the writer of the epistle was
then in Italy. He was probably in
Rome. See the Intro. ~ 2.
25. Grace be with you all. Notes
Rom. xvi. 20. 33.
The subscription at the close of
the epistle, 'written to the Hebrews
from Italy by Timothy,' like the other
subscriptions, is of no authority. See
Notes at the end of I Cor. It is demonstrably erroneous here, for it is
expressly said by the author of the
epistle that at the time he wrote it,
Timothy was absent. Ch. xiii. 23.
In regard to the time and place of
writing it, see the Intro. ~ 4.
At the close of this exposition, it is
not improper to refer the reader to the
remarks on its design at the end of
the Introduction, ~ 6. Having pass.
ed through the exposition, we may
see more clearly the importance of
the views there presented. There is
no book of the New Testament more
important than this, and of course




A. D. 64.]


CHAPTER XIII.


335


none whose want would be more perceptible in the canon of the Scriptures.
Every reader of the Old Testament
needs such a guide as this epistle,
written by some one who had an intimate acquaintance from childhood
with the Jewish system; who had all
the advantages of the most able and
faithful instruction, and who was under the influence - respiration, to
make us acquainted with the true nalure of those institutions. Nothing
was more important than to settle the
principles in regard to the nature of
the Jewish economy; to show what
was typical, and how thoso institutions were the means of introducing
a far more perfect system-the systemn of the Christian religion. If we
have right feelings, we shall have sincere gratitude to God that he caused
the Christian religion to be prefigured
by a system in itself so magnificent
and grand as that of the Jewish, and
higher gratitude for that sublime system of religion of which the Jewish,
with all its splendour, was only the
shadow. There was much that was
beautiful, cheering, and sublime in
the Jewish system. There was much
that was grand and awful in the giving of the law, and much that was
imposing in its ceremonies. In its
palmy and pure days, it was incomparably the purest and noblest system
of religion then on earth. It taught
the knowledge of the one true God;
inculcated a pure system of morals;
preserved the record of the truth on


the earth, and held up constantly be.
fore man the hope of a better system
still in days to come. But it was expensive, burdensome, precise in its
prescriptions, and wearisome in its
cere.nonies. Acts xv. 10. It was
adapted to one people-a people who
occupied a small territory, and who
could conveniently assemble at the
central place of their worship three
times in a year. It was not a system
adapted to the whole world; nor was
it designed for the whole world. When
the Saviour came, therefore, to intro.
duce whom was the design of the Jewish economy, it ceased as a matter of
course. The Jewish altars were soon
thrown down; the temple was rased
to the ground, and the city of their
solemnities was destroyed. The religion of the Hebrews passed away to
be revived no more in its splendour
and power, and it has never lived
since, except as an empty form.
This epistle teaches us why it pass.
ed away, and why it can never be
restored. It is the true key with
which to unlock the Old Testament;
and with these views, we may remark
in conclusion, that he who would un
derstand the Bible thoroughly should
make himself familiar with this epistle; that the canon of Scripture would
be incomplete without it; and that,
to one who wishes to understand the
Revelation which God has given, there
is no portion of the volume whose loss
would be a more irreparable calamity
th an that of the Epistle to the Hebrews


THF ENDB




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