YALE UNIVERSITY
LIBRARY

THE
COLLEGE OF MISSIONS LIBRARY
at the
YALE DIVINITY SCHOOL

THE

NEW TESTAMENT COMMENTARY.

Vol. IX. — Epistle to the Hebrews.

By E. MILLIGAN,
hate President of the CoUege of the Bible in Kentucky University.

CINCINNATI:
CHASE & HALL, PUBLISHERS.
1876.

Entered according to Act of Congress, in the year 1875, by
CHASE & HALL,
In the Office of the Librarian of Congress, at "Washington,

STEREOTYPED AT
THB FRANKLIN TYPE FOUNDRY,
CINCINNATI.

PUBLISHERS' PREFACE.

In announcing the volume on Hebrews of the New Testament
Commentary, we are pained to state that the author of it did not
live till it had passed through the press. Still, we are rejoiced
that his work on it was complete before he was called away from
this scene of his labors. We doubt not the work will be received
as a valuable contribution to Biblical criticism on its own merits.
It will be doubly dear to a host of friends of the deceased who
had the highest regard for him personally while living, and who,
now that he has passed into the spirit-land, hold him in most affec
tionate remembrance. A brief sketch of his life and character
will be found at the end of this volume.
For writing this volume on Hebrews, President Milligan pos
sessed some very rare qualifications. He was a man of most deep
and fervent piety. This brought him into close sympathy with
our Savior in his mediatorial and priestly offices. Then his gen
eral and accurate scholarship, his practical experience as a
teacher, and above all his ardent love for the truth, and nothing
but the truth, at once made it impossible for him to fail in a work
of this kind. The volume is not burdened with new interpreta
tion or original views. The author has aimed to be safe rather
than brilliant ; faithful to the Divine Spirit rather than original;
and eminently practical rather than novel. Still it shows that he
had decided opinions of his own, and these are always freely
given when it is thought to be necessary. Nevertheless, the work
is decidedly conservative. Every-where we see stamped upon it
this peculiar characteristic of the author's mind. President Milli
gan was naturally a very prudent man, while his profound rever
ence for the word of God, and his constant anxiety lest he might
lead some one astray, tended to quicken the natural bent of his
(iii)

iv  PUBLISHERS' PREFACE. 
mind, and shut out all doubtful interpretations, even when the
temptation was very great. And it ought to be said, furthermore,
that not only his habits of mind, but his studies as well, led him
to discredit every thing in the new school of criticism, and threw
him largely upon the old critics for help. Hence his work from
beginning to end has the flavor of the old authors, and may be
said to occupy a middle ground between the old and new schools
of criticism. While it relies chiefly on the old English commen
tators as authorities, it is nevertheless well up to the demands of
the present times in Biblical criticism.
The plan of this volume does not materially differ from the one
on Matthew and Mark, and yet there are some features in this that
are specially worthy of mention. It will be noticed that each
section is preceded by a very careful and full analysis. This we
think will be found valuable to the student as helping him at once
to comprehend the whole argument. Besides this, each section is
followed by practical reflections which are always interesting and
sometimes of great value. These supply largely a homiletical
part which we doubt not will be very acceptable to most students
and especially preachers of the gospel.
The author had made the study of typology a specialty for
many years of his life, and he has freely given us the results of
his studies in this volume. And it is believed that his treatment
of the types will receive the highest commendation from those who
are at all competent to judge. We feel confident that this inter
esting study will receive new interest from what President Milli
gan has written, and we do not hesitate to call special attention to
this portion of his work.

INTRODUCTION.

The main historical circumstances of this Epistle may be
summed up and considered under the following general
heads :
I. By whom was the Epistle written ?
II. Is it, or is it not, of canonical authority ?
III. To whom was it written ?
IV. For what purpose was it written?
V. When and where was it written ?
VI. In what language was it written ?

SECTION I.
BY WHOM WAS THE EPISTLE WEITTEN?
Some have ascribed it to Clement of Rome ; some to Bar
nabas, the companion of Paul; some to Silas or Silvanus;
some to Apollos; some to Aquila; some to Mark; and some
to Paul the Apostle. These hypotheses have all been main
tained by able critics, and with some show of reason, as any
one may see by referring to Davidson's Introduction to the
New Testament, Alford's Prolegomena^ or Stewart's Introduc
tion to this Epistle. But to my mind, it is quite evident
that the last of these is the only hypothesis that is really
worthy of our consideration, because it is the only one that
is sustained by any reliable evidence. The others are all
purely conjectural ; and hence if it can be shown that Paul
did not write the Epistle, then indeed we may as well give
up all further inquiry about its authorship, and wait pa
tiently for the revelations of the day of judgment. But that
it is one of Paul's genuine Epistles seems, at least, quite
probable from the following considerations : (5)

6 EPISTLE TO THE HEBREWS.
I. It is ascribed to Paul by many of the Christian Fathers, who,
so far as we know, had the best means of information with regard to
both its genuineness and its authenticity.
1. The first of these is Pant^enus, an eminent Oriental
scholar, who was for several years President of the Cate
chetical School of sacred learning in Egypt. He flourished
about A. D. 180, and he is spoken of by Eusebius and Jerome
as a man of great learning and influence. None of his
writings are now extant, but his testimony with regard to
the authorship of the Epistle to the Hebrews is given by-
Clement of Alexandria in his work called Hypotyposis (Insti
tutions). The work itself is now lost, but Clement's testi
mony, embracing that of Pantsenus, is given in an extract
from it, preserved by Eusebius in the fourteenth chapter of
the sixth book of his Ecclesiastical History. In this extract,
Clement is attempting to explain why it is that Paul did not
connect his name with the Epistle, and after giving his own
opinion, he says, "But now as the blessed Presbyter [Pan-
tsenus] used to say, Since the Lord, who was the Apostle of
the Almighty, was sent to the Hebrews, Paul, by reason of
his inferiority, as if sent to the Gentiles, did not subscribe
himself an Apostle to the Hebrews, both out of reverence
for the Lord, and because he wrote of his abundance to the
Hebrews, as a herald and Apostle to the Gentiles."
This testimony is very direct, and comes from one who
had rare opportunities of judging correctly about such
matters. He had heard, as we learn from Photius, those
who had seen the Apostles; and accordingto Eusebius (Eccl."
Hist. B. v. 10), he was, on account of his great learning and
piety, sent by Julian, Bishop of Alexandria, as a missionary
to the East, even as far as to India. He was also, according to
the same historian (Eccl. Hist. B. vi. 14), very highly com
mended by Alexander, Bishop of Jerusalem, about A. D. 212.
And hence it would seem that the testimony of Pantsenus is
entitled to very great respect in the settlement of this ques
tion. In matters of opinion he was of course liable to err,
as we all are, and I do not therefore attach much impor
tance to the reason which he assigns, in explanation of the
fact, that Paul did not attach his name to the Epistle.
2. Next to the testimony of Pantsenus comes that of
Clement of Alexandria. He was for some time a pupil of
Pantsenus, and about A. D. 187 he succeeded him as Presi
dent of 'the Catechetical School in Alexandria. His birth
place is uncertain, but in his Stromata (Miscellanies), he tells
us that he had been instructed by one teacher in Italy, one
in Greece, two in the East, and one in Egypt. (Lard. Cred.

AUTHORSHIP.

vol. ii. 22.) He was therefore, no doubt, well acquainted
with the prevailing opinions of both the Eastern and West
ern churches, touching the Canon of the Holy Scriptures.
In his Ecclesiastical History (B. vi. 14), Eusebius has re
corded the testimony of Clement with regard to the author
ship of our Epistle. Eusebius says, " In his work called
Hypotyposis, he [Clement] affirms that Paul is the author of
the Epistle to the Hebrews ; and that, as it was addressed to
the Hebrews, it was originally written in their language,
and afterward translated by Luke for the Greeks;— which is
the reason why the coloring of the style is the same in this
Epistle and in the Acts of the Apostles. The reason why
Paul did not affix his name to the head of it, probably is, be
cause the Hebrews had conceived a prejudice against him,
and were suspicious of him. Very prudently, therefore, did
he not place his name at the head of the Epistle, so as to
divert them from the perusal of it."
In his other works, Clement testifies several times to the
same effect, touching the authorship of this Epistle.
3. Our next witness is the celebrated Obigen. He was
born in Egypt about A. D. 185, and was, from his youth,
thoroughly instructed in both religion and philosophy. At
the early age of eighteen he was made Principal of the Cat
echetical School in Alexandria, and in or about A. D. 213, he
went to Rome in quest of religious knowledge. Afterward,
he also visited Greece, Arabia, and Asia Minor, and in A. D.
231 he left Alexandria in Egypt, and went to Caesarea in
Palestine, where he was long honored and respected by
Alexander of Jerusalem, and other Bishops of the East.
Jerome calls him, " The greatest doctor of the Church since
the Apostles." And again he says, that he himself would
willingly undergo all the hatred that Origen had endured,
if he had only his knowledge of the Holy Scriptures.
(Lard. Cred. vol. ii. 38.)
The testimony of. this eminent scholar is therefore enti
tled to very great weight in the settlement of the question
before us. This he has given very explicitly in several of
his works. In his letter to Africanus, for example, he says,
"But possibly some one pressed with this argument will
have recourse to the opinion of those who reject this Epistle,
as not written by Paul. In answer to such a one, we intend
to write a separate discourse to show that Epistle to be Paul's."
Still more full and explicit is his testimony given in the
following extract from Eusebius (Eccl. Hist. B. vi. 25).
This learned historian says, "Origen decides thus in his
Homilies upon it : The character of the style of the Epistle

EPISTLE TO THE HEBREWS.

to the Hebrews has not the unpolished cast of the Apostle's
language, who professed himself to be a man unlearned in
speech ; that is, in phraseology. Besides, this Epistle, in the
texture of its style, is more conformed to the Greek idiom,
as every one must confess who is able to distinguish differ
ences in style. Moreover, the ideas in the Epistle are admi
rable, and not inferior to those which are confessedly apos
tolic : and that this is true, every one must concede who has
attentively read the writings of the Apostles. A little fur
ther on he [Origen] adds, If I were to give my opinion, I
would say the phraseology and the texture belong to some
one relating the Apostle's sentiments, and, as it were, com
menting on the words of his master. If any church, there
fore, holds this to be an Epistle of Paul, let it receive com
mendation on account of this; for it is not without reason
that the ancients have handed it down as Paul's. Who wrote
the Epistle, God only knows with certainty : but the report
which has reached us, is that some affirm it to be written by
Clement, Bishop of Rome ; and some, by Luke, "who wrote
the Gospel and the Acts."
To some it'may seem as if this testimony of Origen, given
in his Homilies, is inconsistent with that which is given in
his letter to Africanus, for in that he expresses his unquali
fied conviction that Paul is the author of the Epistle, and he
avows his intention to write a discourse in proof of this;
but in the extract from his Homilies he says, " Who wrote
the Epistle God only knows certainly." By this remark,
however, he evidently does not intend to express any doubt
as to the authorship of the Epistle, but only as to the per
son who in this case acted as Paul's amanuensis. He seems
to think that as Tertius wrote the Epistle to the Romans
(Rom. xvi. 22), so also in the present case some skillful
rhetorician wrote for him the Epistle to the Hebrews, tak
ing, perhaps, at the same time, with Paul's consent and
approval, some liberty with regard to the style and phrase
ology of the Epistle. But nevertheless in the latter extract,
as well as in the former, he seems to agree with "the an
cients" that the thoughts are Paul's, and that he is there
fore the real and proper author of the Epistle.
4. From the testimony of Origen we pass next to that of
The Council of Antioch. This Council first met in A. D.
264, and was composed of about seventy or eighty Bishops,
representing the most enlightened and influential churches
in Western Asia. In a synodical letter written by this
Council near the close of its second session in A. D. 269,
touching the trial and condemnation of Paul of Samosata,

AUTHORSHIP. 9

the Epistle to the Hebrews is ascribed to the same Apostle
that wrote the first and second Epistles to the Corinthians.
This is apparent from the following extracts. The Bishops
say, "Now the Lord is that Spirit, according to the Apostle
[2 Cor. iii. 17]. And according to the same, For they drank of
the spiritual rock, etc. [1 Cor. x. 4].  And of Moses the Apostle
writes, Esteeming the reproach of Christ greater riches, etc.
[Heb. xi. 26]." See Davidson's Introduction to the New
Testament, vol. iii. p. 191. There is scarcely any room to
doubt that by "the Apostle" in this extract, the writer of
this letter and the other members of the Council meant Paul
the Apostle. And, if so, then this testimony shows very
clearly what was at that time the general opinion of the
Eastern churches with respect to the authorship of the
Epistle to the Hebrews; for this Council was composed of
many of the most learned Bishops and Presbyters of West
ern Asia.
5. The next prominent witness in order is Eusebius the
historian. He was born in Caesarea in Palestine about
A. D. 264 ; and in A. D. 320, or perhaps sooner, he was made
Bishop of the Church in that city. He became greatly dis
tinguished for his piety and his learning, and was inferior to
none -of his contemporaries in his knowledge of ecclesias
tical affairs. There can be no doubt, therefore, that he was
well qualified to bear testimony in the case before us. This
he has done repeatedly in his Ecclesiastical History. In B.
iii. 3, for instance, he says, " Fourteen Epistles are clearly
and certainly Paul's : although it is proper to be known that
some have rejected that which is written to the Hebrews,
alleging that it is spoken against as not belonging to Paul."
In B. iii. 25, he classifies "the Epistles of Paul" among those
that were received as canonical. And in B. iii. 38, speaking
of the epistle of Clement, he says, " In which, inserting
many sentiments of the Epistle to the Hebrews, and also us
ing some of the very words of it, he [Clement] plainly
manifests that that Epistle is no modern writing, and hence
it has not without reason been reckoned among the other
writings of the Apostle. For Paul having written to the He
brews in their own language, some think that the Evangel
ist Luke, and others that this very- Clement, translated it
[into Greek] ; which last opinion is the more probable of the
two, there being a resemblance between the style of the
epistle of Clement and of that to the Hebrews ; nor are the
sentiments of these two writings very different."
From these citations it is manifest that Eusebius received
the Epistle to the Hebrews as one of Paul's genuine letters;

10 EPISTLE TO THE HEBREWS.
though, like Origen, he seems to have thought that some
other person had translated what Paul had himself originally
dictated. After the age of Eusebius, this Epistle was commonly re
ceived throughout the East as an Epistle of Paul. Indeed, it
was very generally so regarded from the beginning in the
Egyptian, Greek, and Syrian churches. It was chiefly in the
West that its Pauline authorship was, for a time, denied or
doubted. About A. D. 180, Irenaeus, Bishop of Lyons in
Gaul, is supposed to have denied its Pauline origin. We
have no direct testimony from him touching this matter ; but
according to Photius, Bishop of Constantinople, Stephen
Gober, a writer of the sixth century, says, "Hyppolytus
and Irenaeus say that the Epistle of Paul to the Hebrews is
not his." (Lard. Cre.d. vol. ii. p. 165.)
Soon after this, about A. D. 190 or 200, Tertullian, a
learned and noted Presbyter of the Church at Carthage in
North Africa, ascribed this Epistle to Barnabas, the friend
and companion of Paul. In his defense of the rigid disci
plinary views of the Montanists (De Pudicitia, cap. 20), hav
ing, as he supposed, sufficiently proved his point from the
other Epistles of Paul, and the first Epistle of John, he pro
ceeds as follows: "Nevertheless, I am willing, over and
above, to allege the testimony of a companion of the Apos
tles ; a fit person to show, at the next remove, what was the
sentiment of the masters. For there is an Epistle of Barna
bas, inscribed To the Hebrews, written by a man of such
authority that Paul has placed him with himself in the
same course of abstinence : Or I only and Barnabas, have
not we power to forbear working (1 Cor. ix. 6)? And cer
tainly the Epistle of Barnabas [by which he means the
Epistle to the Hebrews] is more generally received by the
churches than the apocryphal Pastor of adulterers [the Shep
herd of Hermas]. Admonishing then his disciples, he ex
horts them to leave all first principles, and rather to go on
to perfection, and not to lay again the foundation of repent
ance from the works of the dead. For it is impossible, he
says, for those who were once enlightened, and have tasted
of the heavenly gift, and were made partakers of the Holy
Spirit, and have tasted of the sweet word of God, if they
shall fall away now at the end of the world, to recall them
again to repentance, since they crucify again the Son of
God to themselves, and put him to an open shame. He who
learned this from the Apostles, and taught with the Apos
tles, never knew that a second repentance had been prom
ised by the Apostles to an adulterer and a fornicator. For

AUTHORSHIP. 11

he excellently interprets the law, and shows its figures in
the truth." (Lard. Cred. vol. ii. p. 27.)
About the same time, or perhaps a little later, Caius, a
learned Presbyter of Rome, seems to have also doubted the
apostolic origin of this Epistle ; so, at least, the case is rep
resented to us by Eusebius. This historian says (Eccl. Hist.
B. vi. 20), "There is, besides, a discussion that has come
down to us, of Caius, a most eloquent man, held at Rome in
the time of Zephyrinus, against Proclus, who contended ex
ceedingly for the Phrygian heresy [Montanism] ; in which,
while he censures the rashness and daring of his- opponents
in composing new scriptures, he makes mention of thirteen
Epistles of the holy Apostle, not reckoning that to the He
brews with the rest. And indeed, to this very time, by some
of the Romans, this Epistle is not thought to be the Apos
tle's." Several other Latin writers of the third century are nften
cited as witnesses against the Pauline authorship of this
Epistle; such as Cyprian, Bishop of Carthage; Novatian, a
Presbyter of Rome; and Victorinus, Bishop of Pettau in
Pannonia. But the testimony of these writers is chiefly
negative, implying doubt or uncertainty, rather than oppo
sition. And this uncertainty prevailed in the West till about
the middle of thefourth century. Then the tide of popular
sentiment began to change ; and soon after that the Epistle
was acknowledged to be one of Paul's genuine works by Hi
lary, Bishop of Poictiers ; Lucifer, Bishop of Milan, and sev
eral other Western writers of some note.
6. But it was not till after the time of Jerome, A. D. 392,
that the apostolic origin of the Epistle to the Hebrews was
generally acknowledged in the Western churches. Jerome
himself believed with the Greek Fathers that it was one of
Paul's genuine Epistles. But many of his Latin contempo
raries still entertained doubts concerning it. This is evident
from sundry passages found in the writings of this most
learned of all the Latin Fathers. But the following extract
from his letter to Dardanus will suffice for illustration at
present. He (Jerome) says, " This much must be said hy
ours, that this Epistle which is inscribed To the Hebrews,
is received as the Apostle Paul's, not only by the churches of
the East, but by all the ecclesiastical writers of former
times; though most [of the Latins?] ascribe it to Barnabas
or Clement ; and that it makes no difference whose it is, since
it belongs to an ecclesiastical man, and is daily read in the
churches. But if the Latins do not commonly receive it
among the canonical Scriptures, the Greek churches do the

12 EPISTLE TO THE HEBREWS.
same with the Apocalypse of John. We, however, receive
both ; not following the usage of the present time, but the
authority of the ancient writers, who for the most part quote
both ; not as they were wont to quote sometimes apocryphal
books, but as canonical."
7. Contemporary with Jerome was Augustine, Bishop of
Hippo in North Africa. Among the Latin Fathers, he stood
next to Jerome in point of scholarship; and in his profound
and discriminating judgment of men and things, he was in
ferior to none of them. In his Commentary on the Epistle
to the Romans he says, " Paul had a like salutation at the
beginning of all his Epistles, with the exception of that
which he wrote to the Hebrews; where he is said to have
omitted his ordinary salutation designedly, lest the Jews
who were obstinately opposed to him, taking offense at his
name, should either read with an unfriendly mind, or neg
lect altogether to read what he had written respecting their
salvation. For which reason, some have been afraid to re
ceive that Epistle into the Canon of Scripture."
Soon after this, the Epistle to the Hebrews was received, aa
a genuine Epistle of Paul, by the Council of Hippo and also
by the third Council of Carthage. Other churches in the
West soon acquiesced in the more enlightened judgment of
their brethren in the East ; so that from about the begin
ning of the fifth century to the time of the Protestant Ref
ormation in the sixteenth, the Pauline authorship of this
Epistle was almost universally acknowledged in the Western
as well as in the Eastern churches.
From these premises, then, it seems quite evident,
1. That in the East, where the Epistle to the Hebrews was
first received, and where of course its historical circumstan
ces were best understood, it was from the beginning indorsed
by the most enlightened ecclesiastical writers, as an Epistle
of Paul.
2. That for a time, many of the Western Fathers were in
doubt concerning it. But "that after more mature investiga
tion, the churches of the West, as well as those of the East,
were constrained to admit its Pauline authorship.
From all of which, it follows with a very high degree of
probability, if indeed not with absolute certainty, that the
Epistle to the Hebrews is one of Paul's genuine Epistles.
II. This conclusion is, I think, corroborated by the internal evi
dence of the Epistle. I am aware that man}' writers do not
think so. Luther, Bertholdt, Schultz, Eichhorn, De Wette,
Ullmann, Wieseler, Bunsen, Tholuck, Alford, and others, ap
peal to this source of evidence with much confidence, to

AUTHORSHIP. 13

prove that the Epistle was not written by Paul. They
allege, 1. That the style of this Epistle. is very unlike that of
Paul, as we find it given and illustrated in his other writ
ings. And I am willing to admit, that there is some force in
this objection. Indeed, it isto my mind much the strongest
argument that has ever been urged against the Pauline au
thorship of this Epistle. For it must be conceded, that its
periods are generally more regular, ornate, and oratorical than
those which are found in the other writings of Paul. This
was felt and acknowledged by the ancients ; as it is now, by
most modern writers. But nevertheless I am constrained to
think that the force of this argument has been greatly over
rated; and that the evidence brought forward in support of
it, falls far short of what is really necessary to produce con
viction in an unprejudiced mind'. For be it observed,
(1.) That the time, place, and circumstances, have^a very
great influence over the thoughts, feelings, and expressions
of an author. How very different, for instance, is the style
of Deuteronomy from that of Leviticus ; and how very un
like the style of John's Epistles is the style of the Apoca
lypse. But we know that Moses wrote both Leviticus and
Deuteronomy ; and that the same beloved disciple who wrote
the Epistles of John, composed also the Apocalypse. The dif
ference of style in these works arises, therefore, chiefly out
of the various circumstances under which they were written.
But who can rightly estimate the force and influence of all
the impressive and peculiar circumstances under which Paul
wrote this most tender, sublime, and pathetic letter to his
Hebrew brethren? And who can say how much they may
have differed from the circumstances under whieh he wrote
his Epistle to the Romans or to the Galatians ? It seems to
me that until we can do this, it is not becoming in us to dog
matize on the peculiarities of style that are found in this
Epistle. (2.) It is also further conceded, that the style of an author
should always correspond with the nature and character of
his work. The style of Virgil's Bucolics differs very ma
terially from that of his Georgics ; and the style of his Geor-
gics differs still more from that of his ^Eneid. And this is
to some extent true of all the Greek,_ Roman, and English
classics. We do not expect to find in an epistle the stately
and oratorical style of a regular treatise. But to this day,
it is still a question with the critics, whether the so-called
Epistle to the Hebrews possesses more of the characteristics
of the former or of the latter. It is evidently of a mixed

14 EPISTLE TO THE HEBREWS.
character; a unique sort of composition; without an exact
parallel in all the other writings of Paul. It begins like a
treatise, but it ends like an epistle. And hence we would
naturally expect that its style would be somewhat more
elevated and oratorical than that of an ordinary and formal
epistle. These two considerations, relating first to the influence of
circumstances, and secondly to the character of the compo
sition, are perhaps sufficient to account for all that is pe
culiar in the style of this Epistle : especially if we give to
Luke or Clement, as Paul's amanuensis, some liberty of
choice with regard to its pnraseology. But as this can not
well be demonstrated, and as some may think otherwise, I
would further suggest, as another possible modifying element
in the composition of this Epistle, that the Holy Spirit may
itself in this case have exercised a more than ordinary con
trol over the style of the writer. If, for wise and benevolent
reasons, it constrained Paul to witbhold his name from his
suspicious and prejudiced Jewish brethren ; then why may
it not, for like reasons, have also somewhat modified his style
and phraseology ? ' See 1 Cor. ii. 6, 13. For my own part, I
know of no other limit to the influence of the Holy Spirit,
in the work of inspiration, than the limit of sufficiency.
God never does, either personally or by his Spirit, what is
unnecessary to be done. But the Holy Spirit was given to
the writers of both the Old and the New Testament, for the
purpose of enabling them to make a perfect book ; and with
the view of perfectly adapting it to the capacity, wants, and
circumstances of all. Why, then, should it be thought in
credible by any one, that God by his Spirit, should, in some
cases, exercise an influence over even the style of the in
spired writers ?
2. It is further alleged by some, that neither Paul nor any
other Apostle could have written this letter ; because in chap.
ii. 4, the author says that the things pertaining to the great
salvation had been handed down to himself and his contem
poraries by those who had heard the Lord Jesus. And from
this it is inferred by Bleek, Alford, and others, that the
writer had neither seen nor heard Jesus; and consequently
that he could not have been an Apostle.
But does this fairly follow from the premises ? Does not
an author often associate himself with his readers for the
purpose of more effectually winning their hearts and soften
ing his own admonitions? In the sixth chapter of this
same Epistle, the author says, " Wherefore leaving the first
principles of the doctrine of Christ, let us go on to perfec-

AUTHORSHIP. 15

tion ; not laying again the foundation of repentance from
dead works, and of faith toward God, of the doctrine of bap
tisms, and of the laying on of hands, and of the resurrection
of the dead, and of eternal judgment. And this we will do,
if God permit." Now are we to infer from this, that the
writer of this Epistle was as delinquent as w'ere those to
whom he wrote ? Must we infer from this that he, as well
as they, needed to be urged and admonished to go on to
perfection in Christian knowledge ; and that he, as well
as his readers, was really in danger of apostatizing in conse
quence of his- inexcusable neglect of the word of God?
Surely not. The Epistle itself is a full and perfect refuta
tion of any and every such allegation. But by a common
figure of speech, the Apostle here associates himself with his
readers, for the purpose of softening his admonitions; and'
referring the more delicately to their common trials, inter
ests, and prospects.
And just so it is in the second chapter. By the same fig
ure of rhetoric, the author here uses the first person plural
instead of the second, for the purpose of more delicately and
impressively contrasting the relations, prospects, and obli
gations of his Hebrew brethren in Christ, with those of the
Israelites under Moses. He refers first to their greater re
sponsibilities, as the recipients of the revelations which
God had so graciously given them, through his own dear
Son. " We " [Christians], he says, " ought to give the more
earnest heed to the things which we have heard," etc. And
then, still keeping up the same figure of thought for the sake
of giving more tenderness and efficacy to his appeal, he asks
the question, "How shall we escape if we neglect so great
salvation ; which at the first began to be spoken by the
Lord, and was confirmed unto us by them that heard him ;
God also bearing them witness both with signs, and wonders,
and divers miracles, and gifts of the Holy Spirit, according
to his will ? "
Manifestly, then, it was not the intention of the writer in
all this to say that he was not an Apostle ; that he had not
seen and heard Jesus ; and that he was- now merely retailing
to his brethren the second-hand reports of those who had
been eye-witnesses of his majesty. Nay verily. This is but
one of those masterly strokes of rhetoric in which the Epis
tle abounds from its alpha to its omega.
It should also be borne in mind that, in this instance, the
writer may, and probably does, refer simply to Christ's per
sonal ministry on earth. And if so, then Paul might speak
even literally as he does, without in any way renouncing his

16 EPISTLE TO THE HEBREWS.
claims to be an Apostle of Jesus Christ. See Notes on chap.
ii. 4.
3. It is urged as a third objection against the Pauline au
thorship of our Epistle, that the writing partakes somewhat
of " the Alexandrian hue ; " and that the Epistle must there
fore have been composed by some one belonging to the Alex
andrian School. Because, forsooth, the author uses some
words and phrases which occur in the writings of Philo; and
because, like this learned Jew, he interprets the law of Mo
ses somewhat after the manner of an allegory, it is confi
dently inferred by Eichhorn, Bleek, Alford, and others, that
he and Philo must have been educated in the same school of
literature and philosophy. But did it never occur to these.
learned critics, that on this hypothesis all the writers of the
New Testament, and especially Paul himself, must have been
educated with Philo in the Alexandrian School? See, for
instance, 1 Cor. x. 1-12, and Gal. iv. 19-31. Compare also
John i. 1-14, with Philo Quis Div. Rer. User. § 26. Surely, it
would have been more reasonable, had these writers inferred
that the author of our Epistle must have been very
thoroughly educated in the School of Moses and of Christ.
Sundry other objections are frequentty urged against the
Pauline authorship of this Epistle. It is alleged, for in
stance, that Paul would not have written an anonymous let
ter; that he would not have written a letter to his persecu
tors; that he would have spoken more frequently of the
Kingdom of God, the resurrection of the dead, and the final
judgment. But all such allegations are without weight, and
seem to have been invented merely for the purpose of sus
taining a favorite hypothesis.
And such, it must be confessed, are also some of the argu
ments that are sometimes urged in favor of the Pauline au
thorship of the Epistle. Who, for instance, that is honestly
and earnestly seeking for the truth, and that has proper
views of the unity of the Scriptures and the plenary inspi
ration of the sacred writers, would ever think of ascribing
this Epistle to Paul, on the ground that its doctrine is in har
mony with his other Epistles? In these investigations, we
should never forget that the Holy Spirit is really in a para
mount sense the author of the whole Bible; and conse
quently that the sixty-six books of which it is composed, are
all in perfect harmony with each other: for "holy men of
God spoke as they were moved by the Holy Spirit " (2 Pet. i.
21). And hence we may feel perfectly sure, that the Epis
tle to the Hebrews would correspond in doctrine with all the
other Epistles of Paul, whether it were written by him or

AUTHORSHIP. 17

by any other inspired man. The above allegation is perti
nent, therefore, so far as it may serve to determine, whether
or not the Epistle was written by an inspired man ; but no
further. A writer must indeed be hard pressed, who will re
sort to such sophistry on either side of the question. The
truth needs no such arguments for its support.
Is there, then, any evidence in the Epistle itself that it
was written by Paul ? I think there is some ; though I am
willing to admit that it is not in and of itself wholly con
clusive. But,
1. The simple fact that the Epistle is anonymous, is pre
sumptive evidence that it was written by Paul. For surely
the author, whoever he was, had some valid reason for with
holding his name from a portion of those for whose benefit
the Epistle' was written.. But what other reason can be as
signed, for this extraordinary omission, that so well accords
with all the known facts of the case, as that which was
alleged by Clement, Origen, Eusebius, Augustine, and other
Christian Fathers : viz., that Paul, did not prefix his name to
the Epistle, lest its appearance might prevent many of his
Jewish brethren from reading it, and judging of it by its
own merits ? Certain it is, that no better reason than this
has ever been assigned for the omission of the author's
name; and it is moreover equally certain, that in the light
of all history, this reason applies to no one else so well as to
the Apostle Paul, against whom a very strong and general
prejudice existed among both the converted and the uncon
verted Jews of that age.
2. There is certainly much in the style, phraseology, and
logical structure of the Epistle, which very much resembles
the other writings of Paul. That the style is somewhat
more elevated and rhetorical than that, of his other Epistles,
is of course conceded. But after making every reasonable
abatement, it must, I think, be admitted that there is still
much remaining, especially in the logical structure of the
Epistle, which is essentially Pauline. For instance, Paul's
manner of leaving for a time the regular and direct train of
thought, and of returning to' it again in the course of his
argument, is very frequently and forcibly illustrated in this
Epistle. An instance of this occurs in the beginning of the
second chapter, where the writer breaks off from his regular
line of argument, and returns to it again in the fifth verse.
And again in the fifth chapter, we have a still more striking
and characteristic example of this Pauline peculiarity.
Here the author breaks off at the word Melchisedek in the
tenth verse, and does not return to his main subject, till he

18 EPISTLE TO THE HEBREWS.
reaches the beginning of the seventh chapter. Other exam
ples and illustrations will occur to the reader.
3. There are some expressions in the Epistle which seem
to indicate that it was w ritten by Paul. Such, for example,
as the following. :
(1.) In chap. xiii. 23, our author says, "Know ye that our
brother Timothy is set at liberty ; with whom .if he come
shortly, I will see you." The word apolelumenon (i.noxAv/j.ivov')
in this verse is somewhat ambiguous. It may mean, either
that Timothy had been released from imprisonment, as in
our English Version ; or that he had been sent away on an
errand. In either case, the remark seems to favor the Pau
line authorship. For it is well known to all readers of the
New Testament, that from the beginning of Timothy's min
istry (Acts xvi. 3) to the time of Paul's martyrdom (2 Tim.
iv. 9-21), he (Timothy) was a constant helper and compan
ion of Paul. That he was with Paul in Rome, during the
Apostle's first imprisonment, is evident from Phil. ii. 19;
and also from the fact that Paul in his letters to the Philip
pians, Colossians, and Philemon, has associated Timothy with
himself in his several salutations. And hence it is much
more probable, that he, rather than any one else, would ac
company Paul in his proposed journey to Palestine. Indeed,
it seems quite probable that none but Paul would presume to
speak for Timothy, as our author does in this case.
(2.) In chap. xiii. 24, the author says to his Hebrew breth
ren, " They of Italy (drro ty; 'itaxiai) salute you." From this
remark, Lardner, Hug, Stewart, and others, infer that Paul
was most likely the author of the Epistle. Stewart says,
" Paul writing" from Rome, which had communication of
course with all parts of Italy, and with the Italian churches ;
more or less of whose mem bers, we may well suppose tq have
been often in Rome, may very naturally be supposed to have
sent such a salutation. Indeed, the circumstances render
this quite probable."
Such, then, are some of the main reasons drawn from the
Epistle itself, which seem to favor the opinion that it was
written by Paul. That they are not of themselves sufficient
to produce entire conviction in an unprejudiced mind, I
readily grant. But still, it seems to me, they should have
considerable weight in settling this question ; and that they
serve to corroborate very materially the conclusion drawn
from the external evidence: viz., that the Epistle to the He
brews is in all probability one of Paul's genuine Epistles.
That Luke may have served as Paul's amanuensis in compos
ing it; and that, as an inspired man, he may with Paul's

CANONICAL AUTHORITY. 19

consent have modified in some measure the style of the
Apostle,_is not at all improbable. But unless we wholly ignore
the testimony of the Christian Fathers, we are constrained
to believe that Paul himself is the real author of this Epis
tle.

SECTION II.

IS this epistle entitled to a place in the canon of
THE HOLY SCRIPTURES ?
This is by far the most important of all the questions in
volved in the discussion of the historical circumstances of
this Epistle. It matters but little to us, who wrote the Epis
tle ; provided, that it can be proved from clear and satisfac
tory evidence, that the Epistle itself is entitled to a place in
the Canon of the Holy Scriptures. And on this point, it
gives me pleasure to say, the evidence is full, clear, and con
clusive. For,'
I. It is almost, if indeed it is not quite, certain that Paul himself,
assisted perhaps by Luke, composed the Epistle. And hence Ave
may justly infer that it is also almost, if not quite, certain
that the Epistle is both inspired and canonical. The latter
conclusion is just as valid as the former. For let it be first
clearly proved, that Paul either wrote or indorsed this letter,
and then of course there can be no doubt as to its canonical
authority. And that Paul is its author, has, I think, been
proved with such a degree of probability as falls but little
short of absolute certainty.
II. This Epistle was quoted as Scripture, and used as such in the
churches, for many years previous to the cessation of miraculous
gifts; proving beyond a doubt that it was written by an inspired
man, and that it was also frequently used and indorsed by those who
had the gift of inspiration. For a full discussion of this prop
osition, I must refer the reader to my work on Reason and
Revelation, Revised Edition, pp. 220-256. But for our pres
ent purpose, the following is, I think, quite sufficient. In
A. D. 96, Clement of Rome wrote a very able and copious let
ter, in behalf of the Church of Rome to the Church of Cor
inth. In this letter, he frequently refers to our Epistle, and
sometimes he quotes from it verbatim. This will appear from
the following parallels :

20

EPISTLE TO THE HEBREWS.

HEBREWS.
1. Who being the brightness of
his glory, and the express image
of his person.  Being made
so much better than the angels,' as
he hath by inheritance obtained
a more excellent name than they.
For unto which of the angels
said he, at any time, Thou art
my Son, this day I have begotten
thee? And of the angels he
saith, Who maketh his angels
spirits, and his ministers a flame
of fire.  But to which of the
angels said he at any time, Sit
on my right hand, until I make
thine enemies thy footstool f Ch.
i. 3, 5, 7, 13.
2. As also Moses was faithful
in all his house. And verily
Moses was faithful in all his
house as a servant. Ch. iii. 2,
5. 3. And is a discerner of the
thoughts and intents of the heart.
Ch. iv. 12.
4. That by two immutable
things, in which it was impossi
ble for God to lie. Ch. vi. 18.
5. By faith Enoch was trans
lated that he should not see death,
and was not found, because God
had translated him. Ch. xi. 5.
6. By faith Noah being
warned of God, of things not
seen as yet, moved with fear pre
pared an ark for the saving of
his house. Ch. xi. 7.
7. By faith Abraham, when
he was called to go out into a
place which he should after re
ceive for an inheritance, obeyed;

CLEMENT.
1. Who being the brightness of
his majesty, is by so much greater
than the angels, as he hath by in
heritance obtained a more excel
lent name than they. For it is
written, Who maketh his angels
spirits, and his ministers a flame
of fire. But of his Son thus
saith the Lord, Thou art my
Son, this day have I begotten
thee. Ask of me and I will give
thee the heathen for thine inherit
ance, and the uttermost parts qf
the earth for thy possession.
And again he saith unto him,
Sit on my right hand until I
make thy enemies thy footstool.
Ch. xxxvi.
2. When also Moses, that
blessed and faithful servant in
all his house. Ch. xliii.
Moses was called faithful in all
his house. Ch. xviii.
3. For He is a searcher of the
intents and thoughts. Ch. xxi.
4. For nothing is impossible
with God but to lie. Ch. xxvii.
5. Let us take Enoch for
an example, who, by obedience
being found righteous, was trans
lated, and his death was not
found. Ch. ix.
6. Noah being found faithfid,
did by his ministry preach re
generation to the world. Ch. ix.

7. This man '[Abraham] by
obedience went out of his own
country, and from his kindred,
and from his father's house;

CANONICAL AUTHORITY.

21

HEBREWS.
and went out, not knowing
whither he went. Ch. xi. 8.

8. By faith the harlot Rahab
perished not with them that be
lieved not, when she had received
the spies with peace. Ch. xi. 31.

9. And others had trials qf
cruel mockings and scour gings ;
yea, moreover, of bonds and im
prisonments. They were stoned ;
they were sawn asunder; were
tempted; were slain with the
sword. Ch. xi. 36, 37.

10. They wandered about in
sheep-skins and goat-skins. Ch.
xi. 37.

11. Wherefore seeing we also
are compassed about with so great
a cloud of witnesses, let us lay
aside every weight and the sin
which doth so easily beset us, and
let us run with patience the race
that is set before its; looking unto
Jesus, the author and finisher of
our faith ; who for the joy that
was set before him, endured the
cross, despising the sliame, and is
set down at the right hand of the
throne of God. Ch. xii. 1, 2.
12. For whom the Lord loveth
he clmsteneth ; and scourgeth

CLEMENT.
that so forsaking a small
country, a weak affinity, and
a little house, he might in
herit the promises of God.
Ch. x.
8. By faith and hospitality
was Rahab the harlot saved.
For when the spies were sent by
Joshua the son of Nun to Jeri
cho, the hospitable Rahab received
them, hid them on the top of
her house, under stalks of
flax. Ch. xii.
9. The righteous were perse
cuted ; but it was by the wicked.
They were cast into firison; but
it was by the impious. They
were stoned by transgressors.
They were killed by the polluted,
and by those who had conceived
unjust envy. When they suf
fered these things, they en
dured them gloriously. Ch.
xlv. 10. Let us be imitators of
those who went about in goat
skins and sheep-skins, preaching
the coming of Christ. Ch.
xvii. 11. Having therefore many
great and precious examples, let
us return to the mark of peace,
which from the beginning was
set before us ; and let us look up
steadfastly to the Father and Cre
ator of the whole world. ¦ Ch.
xix.

12. Let us receive correction, at
which no man ought to repine

22

EPISTLE TO THE HEBREWS.

every son whom he receiveth.
Furthermore, we have had fathers
of our flesh who corrected us, and
we gave them reverence ; shall we
not much more be in subjection to
the Father qf spirits and live?
For they verily for a few days
chastened us after their own pleas
ure ; but he, for our profit, that
we might be partakers of his holi
ness. Now no chastening, for
the present, seemeth to be joyous,
but grievous; nevertheless it af
terward yieldeth the peaceable
fruits of righteousness unto them
that are' exercised thereby. Ch.
xii. 6, 9, 10, 11.

The reproof and correction which
we exercise toward one another
are good and exceedingly profit
able ; for they closely unite us to
the will of God. For so says
the sacred word: Whom the
Lord loveth he chasteneth; and
scourgeth every son whom he re
ceiveth. Ye see, beloved, there
is a defense for those who are
corrected by the Lord. For
being a good instructor, he is
willing that we should be admon
ished by his holy discipline.
Ch. Ivi.

After Clement, we meet with no more very clear and di
rect references to the Epistle, till we come, down to the time
of Justin Martyr, who flourished about A. D. 140. In his
Dialogue with Trypho the Jew, he makes several allusions
to it. But it is not necessary that we should further multi
ply either quotations from it, or references to it. Those al
ready cited from the epistle of Clement, are quite sufficient
for our present purpose. They prove beyond all doubt,
1. That the Epistle to the Hebrews had been in existence
for some time previous to A. D. 96. For Clement does not
introduce it, or speak of it, as a novelty ; but he refers to it,
and quotes from it, as a weil known document.
2. It is also perfectly evident from the given citations, that
Clement himself received the Epistle, as canonical. For he
quotes from it just as he quotes from other canonical books :
not always, indeed, verbatim; for it was not the custom of the
Christian Fathers to do so. For the most part, the}' no
doubt quoted from memory; and they aimed therefore to
give the substance, rather than the very words, of the Liv
ing Oracles. But they always appealed" to the Holy Script
ures, as writings of paramount authority on all questions of
faith and piety. And just so does Clement repeatedly appeal
to our Epistle in his letter to the Church of Corinth. ".4s it
is written," he says, " who maketh his angels spirits ; and his
ministers a fla.rne of fire." It will not do to say with Bleek,
Tholuck, and others, that Clement refers here to Psa. civ.
The context is clearly opposed to such an allegation. That
the author of our Epistle quotes from this Psalm, is of course

CANONICAL AUTHORITY. 23
admitted. But it is quite evident from what precedes and
follows thi-s citation, that Clement quotes directly from the
Epistle itself: and furthermore, that he quotes from it just
as he quotes from the other inspired and canonical books.
Indeed, if we may judge from the number of his quotations,
it would seem that he had a partiality for this Epistle.
3. It seems but just to conclude also from the given quo
tations, that the canonical authority of this Epistle, was, in
A. D. 96, acknowledged also by at least the leading members
of the Church of Corinth, as well as by those of the Church
of Rome. Clement certainly acted on this assumption ; for
surely he would not, in so grave a matter, have so often
quoted from a document, the canonical, authority of which
was not generally acknowledged by his Corinthian brethren.
But can we believe that the Overseers of the Church of
Rome and the Church of Corinth., would receive as canonical
an Epistle which had not the approval of their inspired con
temporaries? That there were then still living in at least
all the principal churches of Christendom, men who were
supernaturally qualified to distinguish between what was
spurious and what was dictated by the Holy Spirit, may be
proved from both the Holy Scriptures and the testimony of
the Christian Fathers. In the "First Epistle General of
John," for example, a document which was also written
about A. D. 96, the aged and venerable author cautions and
admonishes his readers, to be on. their guard as to what they
should receive as the word of God. In ch. iv. 1, he says to
them, " Beloved, believe not every spirit; but try the spirits
whether they are of God: because," he says, "manyfalse
prophets are gone out into the world." And in ch. ii. 20,
he says, " But ye have an unction [referring to the gifts of
the Holy Spirit] from the Holy One, and ye know all
things." And again in ch. ii. 27, he says, " But the anoint
ing which ye have received of him abideth in you ; and
ye need not that any man teach you; but as the same
anointing teacheth you of all things, and is truth, and is no
lie, and even as it hath taught you, ye shall abide in him."
I need not multiply witnesses on this point. From the
testimony here given, it is abundantly evident,, that in A. D.
96 or about the close of the first century, there were still
living in the churches many who were, by the gifts of the
Holy Spirit, specially qualified to distinguish between what
was inspired and what was spurious in the literatureof the
times : and moreover, that these men were charged with the
duty of exercising their spiritual gifts for this very purpose ;
so that the churches might not be imposed on by the craft

24 EPISTLE TO THE HEBREWS.
and cunning devices of wicked and deceitful men. And
hence it follows, that if the Epistle had not been inspired-
and given to the Church as a part of her Creed, it would
have been at once condemned and rejected as spurious, by
the spiritual men of that age ; and it never would have been
received and quoted as canonical by any of the Christian
Fathers. But we have seen that it was so received and so
quoted by at least one of the most pious and enlightened of
the Apostolic Fathers; and who, if he were not himself in
spired, had at least the very best opportunity of knowing
what was the judgment of his inspired contemporaries with
regard to it. And hence, we think, there is no room to
doubt the canonical authority of the Epistle.
III. This Epistle is found in the oldest Versions of the New Tes
tament. The first or earliest of these, now extant, is the
Peshito, or Old Syriac Version; which, according to Prof.
Gauson and many other able critics, was made about the
close of the first century. Others fix the date of this trans
lation at the beginning of the second century; and others
again at or about A. D. 150. It contains all the books of the
New Testament, except the second Epistle of Peter, the sec
ond and third of John, the Epistle of Jude, and the Revela
tion ; and it contains no others. This, then, shows very
clearly, that the Epistle to the Hebrews was received as
canonical in Syria, and indeed I may say in the Eastern
churches generally, about the close of the first century or
the beginning of the second. The oldest Latin Versions
made, according to our best authorities, about the same time
as the Peshito, seem to have also contained this Epistle.
At least there is no intimation to the contrary given by Je
rome, Augustine, or any of the other Christian Fathers.
IV. It is found also in all the ancient Catalogues of the canon
ical Books of the New Testament; such as that of Origen, pub
lished about A. D. 220; that of Eusebius, A. D. 315; that of
Athanasms, A. D. 326 ; that of Cyril, Bishop of Jerusalem,
A. D. 348 ; and that of the Council of Laodicea, A. D. 363.
These Catalogues are but an expression of the common sen
timent of the Christian Fathers, resting of course primarilv
on the judgment and authority of the Apostles and other in
spired men. On no other hypothesis, can we account for the
marvelous unanimity with which the primitive Christians
received and adopted the books of the New Testament, as
their only rule of faith and practice.
V. This Epistle contains within itself, so far as we are competent
to judge, full and satisfactory evidence of its' own canonicity. For
1. Its doctrine is in perfect harmony with that which is

CANONICAL AUTHORITY. 25
contained in all other parts of the Holy Scriptures. Not the
slightest discrepancy, in this respect, has ever been found
between this Epistle and the other canonical Books of the
Old and New Testaments.
2. There is in it an air of authority, dignity, and majesty,
which is wholly peculiar to the Sacred Writings. The
reader, while perusing and studying it, feels that he is deal
ing with that which is "quick and powerful, and sharper than
any two-edged sword, piercing even to the dividing asunder
of the soul and spirit, and of the joints and marrow, and
which is a discerner of the thoughts and intents of the
heart." 3. It has also a depth of meaning which is peculiar to the
Holy Scriptures. When we read the works of Plato, Aris
totle, Bacon, Locke, Newton, and Leibnitz, we meet with many
things which require much thought and patient investiga
tion. But with due preparation and proper perseverance,
we may overcome all difficulties. We feel at length that we
have really become master of these works. We become con
scious that we have, after much effort, finally fathomed their
greatest depths ; and that we have learned all that is in
them, and that can be learned from them.
But not so with the Holy Scriptures. They have a depth
and fullness of meaning which is wholly inexhaustible ; so
that after we have studied them, with the greatest care and
diligence, for ten, twenty, or even fifty years, we are still
conscious that we have as yet come far short of sounding
their greatest depths, or of comprehending the immense full
ness of their meaning. And hence it is that we return
to them again and again, with even increasing interest, to
explore still further the new fields of beauty, glory, and sub
limity which are constantly rising before our enraptured
vision. This is to the diligent student of the Bible one of
the strongest evidences of its Divine origin ; and this he dis
covers in the Epistle to the Hebrews, as well as in all other
parts of the Living Oracles.
We conclude, then, that the Epistle to the Hebrews is
canonical, 1. Because it was in all probability written by the Apos
tle Paul.
2. Because it was quoted by the Apostolic Fathers in such
a way as to clearly indicate that it was written by an in
spired man ; and that it was so received and indorsed by
their inspired contemporaries.
3. Because it is found in all the ancient Versions of the
New Testament. 3

26 EPISTLE TO THE HEBREWS.
4. Because it is contained in all the most ancient Cata
logues of the canonical Books of the New Testament.
5. And finally, because it has within itself all the internal
evidences which serve to distinguish the Bible from other
books, as the inspired word of God.

SECTION III.
TO WHOM WAS THE EPISTLE FIRST ADDRESSED?
On this question the critics are still much divided.
Nearly all of them agree that the Epistle was written pri
marily for the benefit of certain Jews who had become fol
lowers of Christ, and who were then in danger of apostatizing,
through the manifold trials and temptations which' they
were at. that time enduring. But from this one point of
agreement, they then diverge in all possible directions.
Some think that it was written for all Jewish believers in
Christ, wherever found. Others are of the opinion that it
was written for the special benefit of those converted Jews
who were then in Galatia, or who had been scattered abroad
through the several provinces of Asia Minor. Others sup
pose that it was intended chiefly for those living in Greece ;
others, for those in Italy ; others, for those in Spain ; and
others again, for those of them who were in Egypt. But the
majority of writers believe that it was intended primarily
for those Jewish converts to Christianity who were then liv
ing in Palestine. This is the opinion of Beza, Capellus,
Mill, Pearson, Lardner, Michaelis, Hallet, Bertholdt, Hug,
Schott, Bleek, Hofmann, Macknight, Davidson, Stewart, and
many others. This, then, is the prevailing hypothesis; and
that it is the correct one seems probable for the following
reasons :
I. It is most in harmony with the title, "To the Hebrews,"
which was at a very early date prefixed to the Epistle. Some, in
deed, are of the opinion that this title was prefixed to the
Epistle by the author himself. But this is not probable.
The inspired writers generally indicate in their introductory
addresses the persons to whom they write. Thus, for in
stance, Paul says in the beginning of his letter to the
Romans. " Paul a servant of Jesus Christ, a called Apostle,
 to all that are in Rome, beloved of God, called saints,"
etc. And in like manner are commenced nearly all tho

PERSONS ADDRESSED. 27
other Epistles. And hence it is not probable, that the in
spired writers would prefix to their several letters what they
were accustomed to express in their salutations.
But this much is certain, that the title was prefixed to
our Epistle at a very early date, and most likely before the
close of the Apostolic age; so that it, in all probability, re
ceived the sanction and approval of some of the inspired
men of the primitive churches. For we know that it was
quoted by some of the Christian Fathers in the second cen
tury ; and that it is found in the oldest Versions of the New
Testament, as well as in the oldest Greek MSS. And hence
we must, in any event, regard it as a prefix of a very early
date. And when we remember the jealous care with which
the primitive Christians watched over their sacred writings ;
and their extreme unwillingness to allow any rash hand to
interfere with them in any way, we are constrained to think
that this title was most likely prefixed to the Epistle by
those who were fully acquainted with the facts of the case ;
and that, as it denotes, the Epistle was in all probability
first transmitted to the Hebrews.
But who were the Hebrews? Was this name used, like
the name Israelite, to denote all the descendants of Jacob ; or
was it given to those Jews only who lived in Palestine and
who spoke the Hebrew language?
The word Hebrew occurs first in Gen. xiv. 13, where the
Septuagint has perates (rapa*^?), that is, one who passes over.
It seems to have been first given to Abraham by the Canaan
ites, because he had come from the region beyond (¦»;??) the
Euphrates. This is the opinion of Origen, Chrysostom, Je
rome, Theodoret, Munster, Grotius, Scalliger, Selden, Eich
horn, Gesenius, Fiirst, Jones, and others, though Josephus,
Suidas, Bockhart, Drusius, Vossius, Buxtorf, Leusden, and
some others derive the name from Eber (13?, one that
passes over), the great grandson of Shem, from whom Abra
ham was a descendant of the sixth generation. But what-
ever may be true of the origin of the name Hebrew, this
much at least is certain, that it is generally used in the Old
Testament with reference to the external relations of God's
chosen people ; and not like the patronymic Israelite, to de
note their domestic relations and the fact of their descent
from a common ancestry. And hence the name Hebrew is
commonly used whenever foreigners are introduced as the
speakers; or when the Iraelites are speaking of themselves
to foreigners ; or when they are in any way contrasted with
foreigners.

28 EPISTLE TO THE HEBREWS.
And this, too, is very nearly its use in the New Testament,
save that it is here used in a more limited sense. In the
Old Testament, the name Hebrew was used co-extensively
with the name Israelite to denote all the descendants of Jacob.
But not so in the New Testament. As the name Hebrew was
used to distinguish God's ancient people from foreigners;
and of course to eliminate from them every thing that was
foreign or exotic; it so happened that when a portion of
them migrated into foreign countries, and there learned
to speak the Greek language, they were, in consequence
of this, no longer called Hebrews (DH3J7) but Hellenists
('KTAtjvisral). They were still regarded and recognized as
Jews and Israelites, but not as Hebrews : the mere use of a
foreign language serving, as it would appear, to eliminate
them in some measure from the native stock. And hence in
the New Testament, the name Hebrew seems to have always
some reference to the language, as well as to the many other
boasted rights and privileges of the seed of Abraham. See
Acts vi. 1; 2 Cor. xi. 22; and Phil. iii. 5.
If we are right in this view of the matter, and the title,
'_' To the Hebrews," was correctly applied by the ancients, then
it follows that the Epistle was, as is generally supposed, ad
dressed to the Jewish Christians in Palestine. For they
were the only body of Christians in that age who spoke the
Hebrew language (or rather the Aramaic, which was a corrup
tion of the Hebrew) ; and who habitually used the Hebrew
Scriptures, and these only, in their public assemblies. " No
traces," says Delitzsch, " are found of the existence of any
such purely Jewish churches in the Dispersion, as the recip
ients of this Epistle must have been ; while the Church of
Jerusalem actually bore the title, ' The Church of the Hebrews ' {r,
tav 'Epaalav ixx\naia). — (dementis Epis. ad Jacob, horn. xi. 35.)
II. This view of the matter is supported by the testimony
of the Christian Fathers. So far as they have expressed any
opinion on the subject, it is to the effect, that the Epistle
was addressed to the Jewish believers in Palestine. On this
point, Dr. Lardner says, " It may be taken for granted that
this was the opinion of Clement of Alexandria, and Jerome,
and Euthalms, who supposed this Epistle to have been first
written in Hebrew, and afterward translated into Greek. It
may be allowed to have been also the opinion of many
others who quote this Epistle as written to the Hebrews,
when they say nothing to the contrary. Nor do I recollect
any ancients, who say, it was written to Jews living out of
Judea. Chrysostom says that the Epistle was sent to the

PERSONS ADDRESSED. 29

believing Jews of Palestine ; and he supposes that the Apos
tle afterward made them a visit. Theodoret, in his preface
to the Epistle, allows it to have been sent to the same Jews.
And Theophylact, in his argument of the Epistle, expressly
says as Chrysostom, that it was sent to the Jews of Pales-
' tine. So that this was the general opinion of the ancients.
(Lard. Cred. vol. vi. 12, 14.)
III. _ The internal evidence of the Epistle harmonizes best with the
supposition that it was addressed primarily to the Jewish believers
in Palestine.
1. There are some considerations growing out of the gen
eral scope and tenor of the Epistle, which seem to favor this
view of the matter. Such, for example, as the following:
(1.) It is implied throughout the entire Epistle, that the
persons addressed were perfectly familiar with all the rites
and ceremonies of the Mosaic Economy; and, in tl>is re
spect, it seems to look to Palestine as. the place of its desti
nation. For there, the people generally observed, with great
care and tenacity, at least all the ceremonial requirements
of the Law. There, the daily sacrifices were still regularly
offered ; and there, all the males went up regularly to Jeru
salem, at least three times a year, to celebrate their annual
festivals. But it was quite different outside of Palestine.
There, they had no daily sacrifices or other Temple services.
And but few, comparatively, of the foreign Jews were in the
habit of going up to Jerusalem to attend the yearly festivals.
The natural and necessary consequence of all this was, of
course, a growing indifference for the laws and ordinances of
Moses; and a want of that familiarity with the rites and
services of the Temple, which is implied in this Epistle.
(2.) There is no allusion in this Epistle, as there often is
in the other writings of Paul, to the controversies which
were then prevalent between the Jews and the Gentiles, out
side of Palestine : but on the contrary, it is every-where im
plied in this letter, that the trials and temptations of the
persons addressed, arose wholly from the opposition of the
unconverted Jews. And hence it is most likely, that the
Church to which this Epistle was sent, was composed
wholly or at least chiefly of Jewish converts ; and that they
were then in the midst of an unbelieving and persecuting
Jewish population. But these conditions existed only in
Palestine; where Paul himself was most violently perse
cuted during the last visit that he had made to Jerusalem,
about five years previous to the time of his writing this
Epistle. (3.) The main fear of our author seems to have been, that

30 EPISTLE TO THE HEBREWS.
the persons addressed were in danger of renouncing Christ,
and falling back again to Judaism. But the danger of this
was far greater in Palestine, and especially in Jerusalem,
than in any other place. In other provinces of the Roman
Empire, the disciples of Christ were in quite as much dan
ger of being misled by the tenets of Plato and Aristotle, as
by the rites and ceremonies of Moses. But not so in Pales
tine. There the people were all zealous for the Law (Acts
xxi. 20). And there occurred in fact, through the influence
of Judaizing teachers, the first schism in the Church of
Christ. Early in the second century, and immediately after
the second "destruction of Jerusalem by the Emperor
Hadrian, those so-called Jewish Christians, known as Ebion-
ites, who maintained the necessity of observing the Mosaic
Law in order to the enjoyment of eternal salvation, with
drew from other Christians, and set- up other congregations
of their own. They denied the divinity of Christ ; rejected
the Epistles of Paul; and maintained the universal and
perpetual obligations of the. Law of Moses. See Mosh. Eccl.
Hist. vol. i. p. 96. It would seem, therefore, that Paul was
moved by the Holy Spirit to write this most convincing and
heart-searching Epistle to his brethren in Palestine ; many
of whom were even then in great danger of apostatizing
from the faith.
2. There are also some expressions in the Epistle, which
go to show that it was written to the Jewish Christians in
Palestine, and most likely to the Church in Jerusalem.
Such, for example, are the following :
(1.) In ch. x. 32-34, our author says, " But call to remem
brance the former days, in which, after ye were illuminated,
ye endured a great fight of afflictions; partly, whilst ye
were made a gazing-stock both by reproaches and afflictions;
and partly, whilst ye became companions of them that were
so used. For ye both sympathized with them who were in
bonds, and ye took joyfully the spoiling of your goods, know
ing in yourselves that ye have in Heaven a better and an
enduring substance." These remarks all apply well to the
Christians who were then living in Palestine ; and, so far
as we know, to no others. For previous to the date of this
Epistle, believers in the Holy Land had suffered much from
the violent opposition of their unconverted .brethren. After
the death of Stephen, we are told (Acts viii. 1) that " at
that time there was a great persecution against the Church
which was at Jerusalem ; and they were ail scattered abroad
throughout the regions of Judea and Samaria, except the
Apostles." And again in Acts xii, we have given an

PERSONS ADDRESSED. 31
account of the persecution of the same Church by Herod
Agrippa. But outside of Judea, previous to the persecution
of Nero in A- D. 64, the Roman emperors and the magis
trates were generally opposed to persecution. See Acts
xviii. 12-17 and xix. 35-41. And hence it is most
likely that the persecuted ones to whom the author refers
in the tenth chapter of this Epistle, were the believers in
Christ, in and around Jerusalem.
(2.) Again, from what is contained in ch. xiii. 12-14, we
would infer that the persons addressed were living in a
"city," and that they were familiar with "the gate:" the
same probably through which criminals had to pass on
their way to Golgotha, and through which Christ himself
was led to the cross. The author says, " Wherefore Jesus
also that he might sanctify the people with his own blood
suffered without the gate. Let ns go forth, therefore, unto
him without the camp, bearing his reproach. For here we
have no continuing city, but we seek one to come." In all
this, there is no attempt at explanation. The writer evi
dently thought that a mere allusion to these matters was
sufficient ; which of course implies that the persons ad
dressed were quite familiar with the facts and topographical
circumstances to which he refers.
On the whole, then, I can not but think with the an
cients, that this Epistle was written for the benefit of the
Hebrew Christians in Palestine ; and that it was most likely
addressed to those of them who were then living in Jerusa
lem. That it was addressed to some one congregation, seems
probable from such expressions as occur in ch. xiii. 19, 23,
etc. And if so, then to what other congregation would our
author be so likely to address it as to that in the city of
Jerusalem ? There was the seat of all the adverse influen
ces, against which the whole Epistle is directed ; and from
that city, as from a radiating center, would be most likely
to go out into all parts of Palestine and the surrounding
provinces, the very salutary influences of this Divine com
munication to the churches.

32 EPISTLE TO THE HEBREWS.
SECTION IV.
FOR WHAT PURPOSE WAS THE EPISTLE WRITTEN?
The primary object of our author in writing this Epistle,
was manifestly to persuade his Hebrew brethren in Christ
to persevere to the end in their begun Christian course ; and
not to fall back again to Judaism. They had all been edu
cated under the laws and institutions of Moses ; their minds
had been thoroughly molded in the form of doctrine which
he had delivered to therii ; and all their religious habits and
early impressions served to attach them to the imposing
rites and ceremonies of the Law. And to these educational
predilections in favor of Judaism, there were added also
many other causes of discontent and discouragement in their
Christian course. The same spirit of envy and malice
which had moved the unbelieving Jews to put to death the
Lord of life and glory, still prompted and excited them to
harass and annoy in every conceivable wa}r his innocent and
unoffending followers. The scribes and rulers exercised all
their powers of logic, rhetoric, and sophistry, against the
disciples of the despised Nazarene, as they were wont to call
our Immanuel ; and when the force of argument was una
vailing, they had recourse to persecution. Some of them
they killed; some, they put into prison; and others, they
despoiled of their goods : — and all this they did with the
view of putting a stop to the progress of Christianity, and
inducing all to follow Moses as their leader.
This was of course very discouraging to the followers of
Christ in Palestine; and especially to those of them who
lived in Jerusalem, under the very shadow of the Temple,
and in the midst of the most violent opposition from their
unconverted brethren. The knees of many of them became
feeble ; their hands hung down ; and their faith greatly
wavered (ch. xii. 12, 13). They needed help ; and it pleased
God to send it to them through the agency of him who
once thought that he ought to do many things contrary to
the name of Jesus of Nazareth (Acts xxvi. 9). Having
himself but recently suffered so much from the hand of
Jewish persecutors, he knew well how to sympathize with
those who were still suffering from the same cause; and
how, with the help of the Holy Spirit, to give to his
afflicted brethren that comfort and consolation which they
eo much needed under the circumstances.
For this purpose, he wrote to them this admirable Epis-

SCOPE AND CONTENTS. 33
tie; in the course of which he clearly demonstrates the in
finite superiority of Christianity over Judaism; and shows,
moreover, that the Gospel plan is really the only plan by
which any sinner can be saved. He begins the first section
of the Epistle (ch. i. 1— ii. 4), by acknowledging the sublime
fact, that God had in ancient times spoken to the Fathers
by the Prophets. But then he goes further, and assures us
that he has also "in the last of these days" spoken unto us
by his Son, who is himself the heir of all things ; the maker
and upholder of all things; the effulgence of the Father's
glory and the express image of his essence ; and who after
he had by his own blood made expiation for our sins, sat
down forever at the right hand of the Majesty in the
Heavens, all the angels, principalities, and powers being
made subject to him. In the second section (ch. ii. 5, 18),
the author dwells chiefly on the humanity of Christ. _ He
shows particularly that it is through the death, sufferings,
and sympathies of the Lord Jesus, as a man, that the do
minion of Satan will be brought to an end; the enslaved
captives of his power set at liberty; and that the earth
itself, purified by fire, will be again restored to the saints of
the Most High. In the third section (ch. iii. 1-iv. 13), he
contrasts Christ, as the Apostle of the New Covenant, with
Moses, the Apostle of the Old. And while he concedes that
Moses was a faithful servant in the house of God, he main
tains that Christ is now faithful over God's house as a Son ;
and that he is in fact as much superior to Moses, as the
builder of a house is superior to the house. In the second
and third paragraphs, he notices the interesting fact to
which David, speaking by the Spirit, refers in the ninety-
fifth Psalm : viz., that Christ, as the Apostle of the New In
stitution, has provided for all his faithful followers a rest
which far surpasses in interest and duration all the rests
which the Jews enjoyed under the Law of Moses. He then
closes the section, by giving to his readers an admonition
with reference to the heart-searching character of the word
of God. In the fourth section (ch. iv. 14-v. 10), he intro
duces the priesthood of Christ; speaks encouragingly of him
as our great and sympathetic High Priest, who has gone up
for us through the heavens, and through whom we may at
all times approach God as suppliants, and ask for season
able help. For he assures us that Christ did not usurp this
office; but that, like Aaron, he was by God himself duly
appointed to it ; and that, like Melchisedek, he remains a
Priest forever, having through his own death and mediation
become the author of eternal salvation to all them that

34 EPISTLE TO THE HEBREWS.
obey him. In the fifth section (ch. v. 11-vi. 20), he makes
a digression from his main line of thought, for the purpose
of admonishing and exciting his Hebrew brethren to greater
diligence in the study of God's word. He here warns them
against the great danger of apostasy; and then encourages
them to hope and persevere to the end, trusting in the
mercy and fidelity of God; who by both his word and his
oath, has given great encouragement to all who have fled to
Christ for refuge. In the sixth section (ch. vii. 1-viii. 5),
he resumes the consideration of Christ's priesthood; and by
a series of 'arguments, he shows that it is in all respects
greatly superior to the priesthood of Aaron. In the seventh
section (ch. viii. 6-13), he takes up and considers particu
larly the two covenants. And from the testimony of Jere
miah, who was by the Jews acknowledged to be a true
Prophet, he first proves that it had long been God's purpose
to give to the people a better covenant than the Sinaitic :
and then he proceeds to notice the points of contrast be
tween the two, and to show wherein the New is superior to
the Old. In the eighth section (ch. ix. 1-x. 18), he speaks
particularly of the sacrifice and mediation of Christ ; and
by a great variety of illustrations, he shows in many ways
the immense superiority of his offering and administration
over all the offerings and services of the Mosaic Economy.
This section is one of the most profoundly interesting por
tions of the whole Bible. In the ninth section (ch. x. 19-
39), he makes a practical application of the leading points
involved in the preceding discussions : dwelling particularly
on the greater privileges and obligations of Christians;
warning his brethren against the dangers of apostasy ; and
encouraging them by a reference to the sacrifices which they
had voluntarily endured for the sake of Christ, and by the
fact that their deliverance was then near at hand. In the
tenth section (ch. xi), he discusses and illustrates veryfully
the nature, power, and influence of faith, both as a princi
ple of endurance and as a means of enjoyment. In the
eleventh seetion (ch. xii), he still further encourages his
brethren to persevere in their Christian course, by referring
to the example of Christ and many other illustrious wit
nesses of faith ; reminding them, moreover, that God's chas
tisements were all for their good; that there is no place of
repentance for the apostate ; that the privileges of the New
Covenant are greatly superior to those of the Old, involving,
of course, greater responsibilities ; and that the Kingdom
of Christ is steadfast and enduring. In the twelfth section
(ch. xiii), the author concludes with a brief notice of sun-

SCOPE AND CONTENTS. ¦ 35
dry matters, chiefly of a local and personal nature ; de
voutly praying for the perfection and welfare of those to
whom he writes, and promising to make them a visit as
soon as practicable.
Such is, in brief, a statement of the general scope and
primary object of this very profound, comprehensive, and
intensely interesting Epistle. It was written primarily, as
I have said, for the purpose of persuading and encouraging
the Hebrew Christians to persevere in their begun course,
and not to yield to the false suggestions and evil designs of
their persecutors. But the Epistle has also an ulterior de
sign. It was evidently intended by the Holy Spirit that it
should form part of the Canon : and it was therefore written
also for our comfort, encouragement, and consolation, as well
as for the benefit of the persecuted and desponding Hebrew
Christians. That it is well adapted to our wants, and indeed to the
wants and circumstances of the Church in all ages and in
all countries, must be obvious to every one who properly un
derstands it. For,
1. It is preeminently a book of motives. In composing
it, the author had in view, not only the reason of man and
his understanding, but also all the active and emotional
principles of his' nature. Every cord that can influence the
human will, and incline it to what is honest, just, pure,
lovely, holy, and of good report, is perceived by the author,
and touched with the hand of a master. And this is done,
not by means of what is merely transient and circum
stantial ; but it is done by presenting to the understanding
and to the heart, motives high as Heaven, deep as Hell, and
enduring as eternity. And hence it follows that while the .
world stands, this Epistle will be to the Church as an
anchor of the soul, both sure and steadfast. No other por
tion of the written word is better calculated to encourage
all Christians to persevere in the Divine life, and to perfect
holiness in the fear of God.
2. In this Epistle, we have also most clearly set forth the
relations subsisting between the Old and the New Cove
nant ; a proper understanding of which is of immense im
portance to the whole body of Christ. This is a subject
which very greatly agitated the primitive churches, out
side as well as inside of Palestine; and it is a subject on
which Paul has said much in his other Epistles. But in
this one, it is his main theme. Here, he virtually demon
strates in every section what he has plainly and formally
stated in the eighth; viz., that the Law or Old Covenant

36 - EPISTLE TO THE HEBREWS.
was, in fact, but a shadow of the New ; and that there was
therefore really nothing in it to take away the sins of any
man. It simply offered to the people typical or relative
pardon, through a typical Mediator; a typical High Priest;
and typical sacrifices ; until the Seed should come to whom
the promise was made. True, indeed, the promise which
God made to Abraham, before he left Ur of Chaldea, was of
a twofold nature. It contained within itself, in a sort of
embryonic state, the germs of both the Old and the New
Covenant. The one related to the family of Abraham ac
cording to the flesh ; and the other to his family according
to the Spirit. The one had reference to the type ; and the
other to the antitype. The one was the basis of that which
Paul describes as the shadow ; and the other was the basis
of that which he characterizes as the substance.
During the Patriarchal age, these two elements were so
closely united, and so intimately blended together, that, to
the eye of human reason, they seemed to be but as one.
And even after the carnal element was fully developed in
the Sinaitic Covenant, the spiritual element was still asso
ciated with it, and was even then pregnant with blessings
to all who were of the seed of Abraham. But though the
Law was very closely connected with the spiritual element
of the promise, and though for a time it Served to support
and preserve it, as the oak supports and preserves the ten
der vine which clings to its branches, it was nevertheless
at all times essentially separate and distinct from it. For
" the Law is not of faith " (Gal. iii. 11), Faith belonged to
the other side of the Abrahamic promise. But the Law
speaketh on this wise, " The man that doeth these things
shall live by them" (Rom. x. 5). And hence the Law could
save no one from his sins (Rom. iii. 20). It was given for
typical and other temporary purposes, till Christ should
come ; and it served, moreover, as a school-master to bring us
to Christ (Gal. iii. 19, 24). But when the time came for
the full development of that element of the Abrahamic
promise which related to Christ, then the Sinaitic Covenant
was no longer necessary. As a religious institution, it had
then accomplished its purpose ; and it was therefore taken
out of the way to make room for the introduction of " a bet
ter Covenant which was established on better promises."
So reasons the Apostle ; evidently for our sake, as well aa
for the sake of his Hebrew brethren.

TIME AND PLACE. 37
SECTION V.
WHEN AND WHERE WAS THE EPISTLE WRITTEN ?
From some expressions in the Epistle, we would infer
that it was written some considerable time after the open
ing of the Kingdom of Christ, on the day of Pentecost
A. D. 34. Such, for example, as the following : " For when
for the time ye ought to be teachers, ye have need that one
teach you again which be the first principles of the Oracles
of God" (ch. v. 12). By which the author evidently means,
that so great a length of time had elapsed since their con
version to Christ, that they should, at the time of his writ
ing, have been able to instruct others in the truths of the
Gospel. And again in ch. x. 32, 33, he says, " But call to
remembrance the former days, in which after ye were illu
minated, ye endured a great fight of afflictions; partly,
whilst ye were made a gazing-stock, both by reproaches and
afflictions ; and partly, whilst ye became companions of
them that were so used." Here, the author clearly refers to
a period of persecution, which had occurred at some consid
erable time previous to the date of his writing.
From other passages, it is equally plain that the Epistle
was written before the destruction of Jerusalem ; while the
Temple was standing, and while the daily sacrifices were
still offered. In ch. viii. 4, for example, the author says,
" For if he [Jesus] were on earth, he could not be a Priest ;
seeing there are Priests who offer gifts according to the
Law." And again in ch. x. 11, he says, "And every Priest
standeth daily ministering and offering oftentimes the same
sacrifices which can never take away sins." In both of
these passages, the Apostle clearly refers to the Temple serv
ices, as being still in existence. And hence we conclude
that the Epistle was written before the destruction of Jeru
salem in A. D. 70.
But from some other passages it is equally obvious, that
the fall of Jerusalem and the destruction of the Jewish com
monwealth were then very near at hand. In ch. x. 24, 25,
our author says, " Let us consider one another, to provoke
unto love and good works ; not forsaking the assembling of
ourselves together as the manner of some is : but exhorting
one another, and so much the more as ye see the day ap
proaching." The word day is here used with reference to
some, well known time of trial, which was manifestly then
near at hand; and to which the Hebrew brethren were all

38 EPISTLE TO THE HEBREWS.
looking forward with much anxiety. But so far as we
know, there is no other event in their history to which this
reference so well applies, as to the siege and destruction of
Jerusalem. For against the dangers of that short but
eventful period, Christ had himself previously and solemnly
warned his disciples. " When ye therefore," he says, " shall
see the abomination of desolation spoken of by Daniel the
Prophet, stand in the holy place ; then let them who be in
Judea flee into the mountains ; and let him who is on the
house-top not come down to take any thing out of his
house; neither let him who is in the field return back to
take his clothes. And woe unto them that are with child,
and to them that give suck in those days. But pray that
your flight may not be in the winter, neither on the Sab
bath-day : for then shall be great tribulation, such as was
not since the beginning of the world to this time ; no, nor
ever shall be. And except those days should be shortened,
there should no flesh be saved ; but for the elect's sake those
days shall be shortened" (Matt. xxiv. 15-22).
In, ch. x. 37, our author again refers to the same events, as
then near at hand. He says, " For yet a little while, and he
that shall come, will come, and will not tarry." The coming
One is manifestly Christ himself; and the coming that is
here spoken of, is not his coming in person to judge the
world; but it is his coming in providence for the destruction
of Jerusalem and the removal of the Jewish commonwealth.
Of these matters he himself speaks in Matt. xxiv. 29-34, as
follows : " Immediately after the tribulation of those days
[referring to the distress of the siege], shall the Sun be
darkened, and the Moon shall not give her light, and the
stars shall fall from heaven, and the powers of the heavens
shall be shaken. And then shall appear the Son of man in
heaven ; and then shall all the tribe's of the Earth mourn ;
and they shall see the Son of man coming in the clouds of
heaven, with power and great glory. And he shall send his
angels with a great sound of a trumpet ; and they shall
gather together his elect from the four winds, from one end
of heaven to the other. Now learn a parable of the fig-
tree ; When its branch is yet tender and putteth forth
leaves, ye know that summer is nigh. So likewise ye,
when ye shall see all these things, know that it is near, even
at the doors. Verily I say unto you, This generation shall not
pass, till all these things be fulfilled." In this highly symbol
ical passage, there is probably reference also to Christ's sec
ond personal coming to destroy the Earth and to judge the
world : but certainly the primary reference is to his coming

LANGUAGE AND STYLE. 39

in providence to destroy Jerusalem, and so to put an end to
the persecuting power of the Jewish nation. And to this
the author of our Epistle also manifestly refers in ch. x. 37 •
showing that the fall of Jerusalem was then very near at
hand. Frorn PhiL i. 21-26, and ii. 24, we learn, moreover, that
while Paul was a prisoner at Rome, in A. D. 62, he fully
expected to be delivered from his confinement, and to make
another visit to Philippi. "And having this confidence,"
he says, " I know that I shall abide and continue with you
all, for your furtherance and joy of faith ; that your rejoic
ing may be the more abundant in Jesus Christ for me by
my coming again unto you." And again, it seems probable
from ch. xiii. 23, of this Epistle, that when it was written,
Paul was then actually at liberty ; and that it was his pur
pose to_ visit Jerusalem very soon in company with Timothy.
Putting these facts together, then, it seems most likely
that the Epistle to the Hebrews was written at Rome, in
A. D. 63, soon after the end of Paul's first imprisonment.
This is the opinion of Lardner, Mill, Davidson, and many
others.

SECTION VI.
IN WHAT LANGUAGE WAS THE EPISTLE WRITTEN ?
Some of the ancients thought that it was written in He
brew, or rather in the Aramaic, which, at that time, was the
vernacular language of Palestine. This was the opinion of
Clement of Alexandria, Eusebius, Theodoret, Euthalius,
Theophylact, and probably also of Jerome.
But this opinion does not rest on any historical basis. It
does not appear that any of these Fathers had ever seen a
copy of it in the Hebrew language ; nor do they say that
any one else had ever seen such a copy. They knew that
Paul had written a letter to the Hebrew brethren ; and they
would of course naturally suppose that he would write it in
their own vernacular. On this ground, it is alleged, the re
port was first circulated in certain quarters that the Epistle
was written in Hebrew. And afterward, it is thought, that
this opinion was adopted by others, as a plausible hypothe
sis, in order to account for the diversity of style that is sup
posed to exist between this and the other Epistles of Paul.

40 EPISTLE TO THE HEBREWS.
But, so far as we know, the opinion of these Fathers,
touching the original language of the Epistle, was wholly
conjectural. And it is now very generally believed by the
most eminent critics, that the Epistle was originally written
in Greek. This is the view of Lightfoot, Whitby, Mill, Bas-
nage, Wetstein, Lardner, Hug, Bleek, Stewart, Davidson, Eb-
rard, Alford, and many others who have carefully weighed
the evidence on both sides. Alford says, " This has been the
opinion of almost all moderns : of all, we may safely say,
who have handled the subject impartially and intelligently."
In support of this hypothesis, it may be alleged,
1. _ That there is a strong presumption in favor of the Greek
original, arising out of the circumstances of the case. For,
(1.) The Greek was then not only the most perfect of all
languages, but it was also most generally used throughout
the civilized world. And hence it was properly chosen by
God, as the language of the New Testament Canon: as the
medium through which to communicate the good news to
every kindred, and people, and nation. Even the Gospel
of Matthew, which was written for the benefit of Jewish
converts in Palestine, seems to have been composed in
Greek, as well perhaps as in Hebrew; and the Epistle to the
Romans, though addressed to a Latin Church, was neverthe
less written in Greek.
(2.) The Greek was, on the whole, best adapted to the
wants and circumstances of the Hebrew Christians. On
this point Davidson well remarks as follows: "Since the
first Gospel had been composed by Matthew in Hebrew,
about twenty years had elapsed, during which the Greek
tongue was rapidly acquiring greater currency among all
classes in Palestine. It had encroached much on the ver
nacular dialect of the Hebrews. The destruction of Jeru
salem was now approaching. Within a very few years, the
metropolis was to be laid waste,-and with it Judaism, as a
system, was doomed to fall. The Hebrew polity was near
its close ; and under such circumstances, it would have been
almost superfluous to compose the letter before us in He
brew. The Jewish Christians were soon to be incorporated
more closely with the Gentiles in one body, and with one
common tongue. To write in Greek was therefore to facili
tate an amalgamation of all believers, both Jews and Gen
tiles; especially, as the Apostle saw that Judaism was virtu
ally extinct. Hence he wisely consulted at once the benefit
of Jewish Christians in Palestine, and of all future be
lievers, by writing the letter in Greek.
2. It is thought that there are in the Epistle reasons

EXPLANATIONS. 41

sufficient to prove that it was written in Greek. Such, for
instance, as the following:
(1.) Nearly all the quotations from the Old Testament are
taken from the Septuagint, and not from the original He
brew. This, it is presumed, would not have been the case,
had the author been writing in Hebrew.
(2.) In the beginning of the seventh chapter, the author
pauses to explain the Hebrew name Melchisedek : a circum
stance which, renders it probable that he was writing in
Greek. True, indeed, a translator, as well as an author,
may sometimes explain foreign words. But in this case, the
explanation occurs in the regular course of the argument;
and forms, in fact, a part of the author's premises.
(3.) In ch. ix. 15-18, the author makes use of the double
meaning of the word diatheke (diafljj*^), which means both a
covenant and a will. The corresponding Hebrew word bereeth
(fVO) always means a covenant; and is never used in the
Old Testament in the sense of a will.
(4.) The general construction of the Epistle favors the
idea that it was written in Greek. " The construction of
the periods," says Alford, "is such, in distinction from the
character of Oriental languages, that if it is a translation,
the whole argumentation of the original must have been
broken up into its original elements of thought ; and all its
connecting links recast ; so that it would not be so much a
translation, as a rewriting of the Epistle.
For these reasons mainly, we concur with Alford and
others, that the Epistle to the Hebrews is not a translation ;
but that, like all other parts of the New Testament, it was
originally composed in Hellenistic Greek.

SECTION VII.
EXPLANATIONS.
In preparing the following Commentary, I have en
deavored,
1. To present to the reader such an analysis of _ each sec
tion as will best enable him to comprehend its logical bear
ings and relations. The connection of thought is carefully
traced in each of these divisions; and at its close is given,
as briefly as possible, the special scope of each of the several
paragraphs of which it is composed.
4

42 EPISTLE TO THE HEBREWS.
2. To give such an explanation of the text as will best
serve to make the meaning plain and obvious to the com
mon class of English readers; endeavoring at the same time
to meet, as far as practicable, all such difficulties as are
likely to embarrass young Preachers, Teachers of Bible-
classes, etc. For this purpose I have tried (1) to keep con
stantly before the reader the main scope of the whole Epis
tle; and to show, at the same time, the relative bearings of
the several sections, paragraphs, and clauses of which it
consists ; (2) to explain the design of Judaism, and its rela
tions to Christianity, as an introductory part of the scheme
and economy of redemption; (3) to show the perfect har
mony of the Old and New Testaments, and their relations to
each other as essential parts of the one complete and per
fect revelation of God to man ; (4) to explain the principles
on which citations are made from the Old Testament Script
ures, in the course of this Epistle ; and (5) to give to the
classical student, as far as possible, without embarrassment
to the English reader, the grounds of all the leading criti
cisms. The words of the original are therefore frequently
introduced ; but they are so inclosed in parentheses that
they may without inconvenience be simply passed over by
the English scholar.
3. To lead and incline the reader to reflect on the infinite
riches, beauties, and perfections of the inspired word: to
help him look into it, as a mirror, where he may see re
flected in their true colors and proportions the wants of his
own character, and also God's own appointed means of sup
plying them. For this purpose each section is followed
with a few such leading reflections as, it is hoped, will incline
and enable the reader tolook deeper and deeper into the infinite
fullness of God's grace, as it is revealed to us in the Gospel.
The Text used in this Commentary is that of Bagster's
Critical English New Testament ; in which are presented
at one view the Authorized Version and the results of
modern criticism. The design of the Publishers in prepar
ing this edition of the New Testament was to make our
Common English Version " a groundwork on which to
exhibit the results of the criticism of the original text, for
the use of the general reader. For this purpose they have
taken the following critical Texts to furnish the readings
which have been thus exhibited: those, namely, of Lach-
mann ; of Tischendorf, in his' last completed edition ; of the
Twofold New_Testament; slightly altered in some places, on
a careful review; of Alford, as finally given in the abridg
ment of his larger work ; and of Tregelles, as far as it has

EXPLANATIONS. 43
been already published. With each variation from the
common reading, those of the above-named critical texts
are cited in which such variation has been adopted ; and,
in addition, the principal documents by which it is sup
ported, whenever such citation has been deemed material."
Omissions from the common text are marked by brackets,
as in ch. i. 3; insertions are printed in italics and inclosed
.in brackets, as in ch. i. 8; and variations are indicated by
inclosing between two vertical lines both the common read
ing and the proposed substitute, the latter being always
written in italics, as in ch. iv. 7.
The following are the principal Manuscripts referred to
in the critical and explanatory Notes.
N — Codex Sinaiticus. The entire New Testament, with a few chasms.
Century IV.
A — Codex Alexandrinus. The New Testament, wanting Matthew to xxv.
6, and John vi. 50— viii. 52. Cent. V.
B — Codex Vaticanus. The New Testament, wanting Hebrews from ix.
14, 1 and 2 Timothy, Titus, Philemon, and Revelation. Cent. IV.
C — Codex Ephrsemi. Fragments of the New Testament, amounting to
about two-thirds of the whole. Cent. V.
D — Codex Clarcunontanus. The Epistles of Paul. Cent. VI.
E — The Epistles of Paul. A later transcript of D,
F — Codex Augiensis. The Epistles of Paul. Cent. IX.
G — Codex Boernerianus. The Epistles of Paul. Cent. IX.
H — Fragments of the Epistles of Paul. Cent. VI.
K— The Epistles. Cent. IX.
L — Codex Angelicus Eomanus. The Epistles of Paul. Cent. IX.
M — Codex Uffenbachianus. Fragments, embracing a part of Hebrews.
Cent. X.
P — Codex Porphyrii. Acts, Epistles, and Bevelation. Cent. VIII.
These MSS. are all written in uncial or capital letters;
and are considered of more value than those which are
written in cursive characters. The latter are generally of
less antiquity, and are commonly designated by the Arabic
numerals. Copies of the Old Latin versions are indicated
by the letters a, b, c, d, e, f, g, etc. Rec. denotes the " Re
ceived Text" (Textus Receptus) of Elzevir. It was first
published in A. D. 1633, and was afterward slightly modified
by several editors.
The references have been selected with much care ; and, it
is hoped, they will greatly assist the diligent student in his
efforts to gain a more profound and comprehensive knowl
edge of the economy of redemption, as it is discussed and
illustrated in this Epistle.

Kentucky University, December 27, 1874.

EPISTLE TO THE HEBREWS.

SECTION I. (i. 1-ii. 4).

ANALYSIS.
In this section, the Apostle en
deavors to persuade and encourage
his Hebrew brethren in Christ to
persevere to the end in their begun
Christian course, by presenting to
them sundry motives drawn chiefly
from the Divine nature, glory, and
dignity of Christ, considered as
the Creator, Preserver, and Gov
ernor of all things.
I. He concedes that God had in
ancient times, in divers parts and
ways, spoken to the Fathers by the
Prophets. But then he claims
that tho same God did in the end
of these days, or at the close of the
Jewish age, speak to us by his own
Son (v. 1).
But who is this Son of God?
There is by the common consent
of all, a very close and intimate
connection between the character
of the messenger and the weight
and importance of his message.
And hence the Apostle next pro
ceeds to answer this question : to
speak particularly of the incom
parable majesty, glory, and perfec
tions of Jesus Christ, as the Son
of God. He says,
1. That he is the heir, or Lord,
of all things (v. 2).
2. That through him, God made.
the worlds (v. 2).

3. That he is the effulgence of
the Father's glory (v. 3).
4. That he is the exact image or
likeness of the Father's essence
(v. 3).
5. That he supports all things by
the word of his power (v. 3).
6. That by means of his own
blood, he has made purification for
our sins (v. 3).
7. And that having done this, he
now sits, as King of kings and
Lord of lords, on the right hand of
the Majesty in the heavens (v. 3).
II. In the remaining portion of
the first chapter, the Apostle fur
ther expands and amplifies this sub
ject, by comparing Christ with
angels. He proves chiefly from the
Old Testament Scriptures, that he
(Christ) is superior to the angels.
1. In that he has obtained by
inheritance a more excellent name
than they (w. 4, 5).
2. Trie angels are all required to
worship him (v. 6).
3. True, indeed, the angels are
very powerful and exalted beings.
Before them the enemies of Jeho
vah melt away, as wax or stubble
before the flame. And endowed, as
they are, with all the strength and
purity indicated by the symbolic
use of the word spirit, they are of
course far removed from all the in
firmities and imperfections of the
(45)

46

HEBREWS.

flesh. But by the appointment of
the Father, as well as by his own
essential Divinity, the Son is ex
alted far above all the angels of
Heaven. As God, he sits on the
throne of the universe, judging and
governing it in truth and in right
eousness (vv. 7, 8).
4. He has been anointed with
the Holy Spirit and with power,
far above all kings and princes
(v. 9). "The Father giveth not
the Spirit by measure unto him."
5. He is from everlasting to ever
lasting. By him the foundations
of the Earth were laid, and the
heavens are the work of his hands.
They will all finally perish ; and he
will roll them up and recast them,
as a worn-out garment; but he is
himself still the same, yesterday,
to-day, and forever. This can not,
of oourse, be said of the angels, ov
of any other creature (w. 10-i2).
6. The angels are all ministering
spirits, sent forth under Christ to
minister to the heirs of salvation.
But Christ sits on the- right hand
of God, waiting until, according to
the promise of the Father, his ene
mies shall be made his footstool
(w. 13, 14).
III. From these premises, then,
our author concludes that we
Christians, whether we be Jews or
Gentiles, should give the more
earnest heed to the things which
we have heard from God through
Christ and his holy Apostles and
Prophets; lest at any tinie we
should be carried away frorn them
by the evil influences of the world,
and §o making shipwreck of our
faith, we should finally come short
of the eternal inheritance. For,
1, It js a principle of the Divine

government, as well indeed as of
all just human governments, that
wherever much is given, there also
much is ever expected and required
(Ch. ii. 1, 2).
2. But even under the Law, in an
age of comparative darkness, there
was no pardon for the willfully dis
obedient (v. 2).
3. And hence it follows that
there is no possible way of escape
for those who now neglect the great
salvation that is offered to us in the
Gospel (w. 3, 4).
From- this analysis, it is obvious
that the whole section may be
properly divided into the three fol
lowing paragraphs :
I. Ch. i. 1-3. The fact that God
has spoken to us through his Son,
with a statement of the Son's rank
and dignity.
II. Ch. i. 4-14. The Son of God
compared with angels.
III. Ch. ii. 1-4. Danger of neg
lecting what God has revealed to us
through his Son.
Title. — In the oldest manuscripts,
such as the Sinaitic, the Vatican,
the Alexandrian, etc., the title is
simply, "To the Hebrews." In the
editions of Stephens, it is, "The
Epistle of Paul the Apostle to the
Hebrews;" and in the " Received
Text" of Elzevir, it is, "The Epis
tle to the Hebrews." Some other
slight variations occur in a few of
the MSS.; but the first form, " To
the Hebrews," is sustained by the
best authorities ; and was probably
prefixed to the Epistle in the Apos
tolic age, by some of the inspired
Fathers; or, at least, with their,
consent and approval. See Intro-
troduction, g iii. 1.

HEBREWS.

47

TEXT AND COMMENTAEY.

(i. 1) God, who 'at sundry
times and 'in divers manners
1 Gen. iii. 15 ; xii. 1-3 ; xxvi. 2-
5 1 Pet. i. 10-12.
2 Num. xii. 6-8: Joel ii. 28.

I. Ch. i. 1-3. The fact that God
has spoken to us through his
Son, with a statement of the
Son's rank and dignity.
1. God who. — This is a very
striking and remarkable introduc
tion. Full of his subject, and
earnest in his desires to communi
cate to his desponding Hebrew
brethren the word of life, the au
thor indulges in no unnecessary
preliminaries, but enters at once
on the discussion of his sublime
theme. He concedes what had in
deed been often demonstrated, and
what the Jews then all confidently
believed, that God had anciently
(rtdxai) spoken to the Fathers by the
Prophets : but then he also claims
with equal confidence and on equal
authority, that the same glorious
and infinitely perfect Being did,
"at the end of these days," or near
the close of the Jewish age, speak
unto us by his own Son. True, in
deed, he had, for some time pre
vious to Paul's writing this Epistle,
been generally known by a name
that would have appeared some
what barbarous to the ancient He
brews. To them he was primarily
revealed as Eloheem (DTOX), a
word in the plural number which
means powerful ones ; persons of
great authority and influence; be
cause in the beginning, the power
of the Father, and of the Son, and
of the Holy Spirit, was most emi
nently displayed and illustrated in
creating and garnishing the heav-

spake in time past unto 'the
fathers by the prophets,
s Luke i. 55, 72; John vii. 22;
Acts xiii. 32.

ens and the earth. This is there
fore the only name by which the
Deity is made known to us in the
first chapter of Genesis. But in
the second and following chapters,
he is called also Jehovah (ni'ni,)1
the existing One ; the Being abso
lute ; because he only has life and
immortality in himself; all other
being is derived from him and de
pends on him. These are the
proper names by which the Deity
is commonly designated in the Old
Testament. But in the New, he is
called Theos (©eos), which, accord
ing to Herodotus, means one who
places, disposes, or arranges (from
¦elBrgiu,, to place) ; because, says he,
the gods were supposed to have
fixed all things in the world, in
their proper places. According to
Plato, theos means one who runs
(from Seu, to run) ; because the Sun,
Moon, and stars, whieh he regarded
as the primary gods, run their
course daily from east to west, as if
exercising a watch-care over the
Earth and its inhabitants. But it
is now generally believed by the
ablest critics, that both Herodotus
and Plato were in error; and that
the Greek word theos and the Latin
deus are of the same family as
Zevs, and cognate with the Sanscrit
dyu, — a word which means splen
dor, brightness, the bright sky.
Any and all of these Greek concep
tions would, of course, for a time,
seem somewhat barbarous and re
pulsive to the pious and super-
sfitiously sensitive Hebrews. But

48

HEBREWS.

[1.1.

a change of names does not of ne
cessity imply a change of nature,
essence, or character. The Creator,
Preserver, and Governor of the uni
verse, whether known as Eloheem,
Jehovah, Theos, Deus, Dyu, or
God, is ever the same, yesterday,
to-day, and forever; without any
variableness or shadow of change
(Jas. i. 17). The Author of the
Old Testament is the Author of the
New. And hence it follows that
the Bible is a unit; and that it is
throughout perfectly consistent in
all its parts. For " all Scripture is
given by inspiration of God, and is
profitable for doctrine, for reproof,
for correction, for instruction in
righteousness; that the man of
God may be perfect, thoroughly fur
nished for every good work" (2
Tim. iii. 16, 17).
at sundry times. — The word
that is here rendered, " at sundry
times " (7to%vfi£e^s), means properly
in many parts. It refers to the
well known fact, that God's plan of
mercy through Jesus Christ, was
revealed to the ancients gradually
and in fragments. To Eve, it was
promised indirectly, that through
her Seed the Old Serpent should
be crushed (Gen. iii. 15) ; to Abra
ham directly, that through his Seed
all the nations of the Earth should
be blessed (Gen. xii. 1-3); to
Judah, that Shiloh (riVt^ the
Pacificator) should come, before
the scepter should depart from him
(Gen. xlix. 10); and to all Israel,
that God would raise up to them,
from among themselves, a Prophet
like unto Moses, to whom he would
require all to hearken (Deut. xviii.
18). David, in one of his Psalms
(xxii. 11-21), speaks of the suffer
ings of the Messiah ; in another
(xvi. 7-11), of his resurrection, and
his deliverance from the power of
Hades; and in another (ex), of
his priesthood, reign, and triumphs.
And so also it may be said of all

the other Prophets. Through them,
God gave to his people, as their
wants and circumstances required,
"precept upon precept, precept
upon precept; line upon line, line
upon line; here a little, and there
a little" (Isa. xxviii. 10-14). But
when in the fullness of time, He
came, who is himself the Light of
the world (John viii. 12, and ix. 5),
then the whole plan of redemption
was speedily revealed to mankind
in all its fullness. This was done,
partly through his own personal
ministry, and partly through the
ministry of his Apostles ; " God also
bearing them witness, both with
signs, and wonders, and with divers
miracles, and gifts of the Holy
Spirit, according to his own will. '
and in divers manners.— This
expression denotes the various ways
(rtoTjirt^oTta;) in which God made
his will known to the ancients.
This he did sometimes by dreams ;
sometimes by visions; sometimes,
by symbols; sometimes, by Urim
and Thummim ; sometimes, by audi
ble voices ; and sometimes, by in
spiration or prophetic ecstasy: all
of which served to mark, in some
measure, the comparative imperfec
tion of the Old Economy." They
severally indicate that so long as it
continued, there was a wide breach
— an unhappy state of alienation
and separation between man and
his Maker (Num. xii. 6-8). But
in Christ, God and man are united.
He (Christ) has slain the enmity,
and taken it out of the way, by the
blood of his cross (Col. i. 20-22),
so that through him, not only can
God now consistently speak more
freely and directly to man, but
man can also speak with more free
dom and confidence to God. See
Ch. iv. 16; x. 19-22. In this re
spect, then, there is a very great
contrast between the Old and the
New Economy. God never before
spoke to the people, even from the

2-]

HEBREWS.

49

(2) Hath in 1 these last days
2 spoken unto us by his Son,
1 Isa. ii. 2 ; Mich. iv. 1 ; Acts ii.
17 ; Gal. iv. 4.
2 John i. 18; iii. 34; vii. 16; viii.
28, 40.
3Psa. ii. 6-9; Isa. liii. 10-12;

Mercy-seat of the Tabernacle, as he
did in and through his own Son
during his earthly ministry.
spake in time past unto the
fathers. — This phrase is under
stood differently by commentators.
Some think that it embraces all
time, from Adam to Christ, includ
ing even the ministry of John the
Baptist. But it is most likely, that
the Apostle has here in view only
the revelations of God to the He
brew Fathers, from Abraham to
Malaehi; or perhaps to Simon the
Just. This explanation accords
best with the context and also with
Hebrew usage. The Jews all
looked upon Abraham, as the
father and founder of their nation ;
and Malaehi wrote the last book of
the Old Testament; though it seems
probable, that the spirit of proph
ecy did not wholly cease among the
Jews, till the time of Simon the
Just, about 300 years B. C. He is
called by the Jews "One of the
remnants of the Great Synagogue,"
said to have been founded by Ezra
for the revision and completion of
the Old Testament Canon. See
" Reason and Revelation," pp. 207-
21.9, by the author. The word
here rendered, "in time past"
(rtatan), means properly in ancient
times ; and it can therefore hardly
have reference to the ministry of
John. by the prophets : — literally, in
the Prophets. God first worked in
the Prophets, and then through
them, in making known to the He
brew Fathers the various messages
of his grace. The English word
5

whom he hath8 appointed heir
of all things, 4by whom also he
made the worlds ;
John iii. 35 ; xiii. 3 ; xvi. 15 ; Col.
i. 16.4 John i. 3 ; 1 Cor. viii. 6 ; Eph.
iii. 9 ; Col. i. 16, 17.

prophet is now generally used to
denote one who foretells future
events. And this is sometimes the
meaning of the original word
(rtpo$jjpoc}>) in Hellenistic Greek.
But in Classic Greek it means one
who speaks for another; and es
pecially, one who speaks for a god
and interprets his words to men.
Thus, for instance, Mercury is
called the prophet of Jupiter; and
in the same sense, the poets are
called the prophets of the Muses.
The corresponding Hebrew word is
ndvee (N1?4 from the root N3J,
to boil up as a fountain), and
means literally one who boils over.
The name was given to the ancient
prophets, because, under the in
fluence of the Holy Spirit, they
seemed to pour 6ut their inspired
utterances, as a fountain pours out
its waters (Psa. xlv. 1). And hence
it was always God who spoke in
and by the Prophets : for says
Peter, "No prophecy of the Script
ure is of private interpretation ;
but holy men of old spake as they
were moved by the Holy Spirit '
(2 Pet. i. 20, 21).
2. in these last days:— or
rather, according to our best au
thorities, at the end of these days
(frt' !<J#atfov TW rifitpuiv Ttovtuiv).
This is the reading given in MSS.
X, a, b, B, k, l, and if. Three
different views have been taken of
these words. It is alleged (1) that
they refer simply to the closing
period of the Jewish age (Moll) ;
(2) that they refer exclusively, to
the Christian age (Stuart) ; and £3)
that they refer to the closing period

50

HEBREWS.

[i.2.

of. the prophetic era, embracing
both the ministry of Christ and of
his Apostles (Luther). The first
of these hypotheses is favored (a)
by the use of the aorist tense of the
verb (rtotojSEv) he spoke, not he has
spoken; (b) by the fact that during
the last three and a half years of
the Jewish age, God did actually
speak to the people in the person
of his own Son; and (c) by the
current use of this phrase among
the Jews. They were wont to
divide all time into two ages, viz.,
" the present age " (H-jri D71>*rii
o alur oiito;) and " the coming
age" (K^n Ul'tyT\, 6 uw fiiXKav).
By the former, they meant the age
then existing before the coming of
Christ; and by the latter they
meant the age subsequent to his
coming (Matt. xii. 32). And hence
it was, that in the Hebrew dialect
*¦' these days " came to signify the
Jewish age ; and " the last days,"
the coming age. The dividing line
of these two ages was never drawn
very distinctly by the Jews. But
as Christ put an end to the Law,
nailing it to his cross (Col. ii. 14),
his death, of course, serves to define
this boundary, fixing definitely the
end of the Jewish age, as well as
the beginning of the Christian age.
So that the days of Christ's per
sonal ministry on earth, previous
to his death, were according to the
Hebrew " usus loquendi," the end
of " these days." The second hy
pothesis is favored by the reading
of the "Textus Receptus," and also
by several of the ancient versions,
which have "in these last days"
(tit ia%d'tidv t wv^jUEpwv). That "the
last days " is a phrase in Hebrew
literature, equivalent to " the com
ing age," is plain from sundry
passages in both the Old and the
New Testament. See, for example,
Isa. ii. 2 ; Jer. xxiii. 20 ; Micah iv.
1 ; and Acts ii. 17. The third hy

pothesis is supposed to receive some
support from the fact conceded in
ch. ii. 3 ; viz., that the things
" which at the first began to be
spoken by the Lord " himself, were
afterward confirmed unto us by his
Apostles and Prophets, during the
opening period of the Christian
age. The fact here stated, no one
of course denies who believes the
Bible to be the word of God ; but
whether it has any bearing on the
question before us, may be doubted.
On the whole, it seems most proba
ble that the Apostle is speaking
here simply of Christ's personal
ministry on Earth ; and that he re
fers only, as the tense of the verb
indicates, to the last days of the
Jewish age.
bj- his Son: — literally, in Son
(iv vi ); the word son being used
without the article or possessive
pronoun, as a quasi-proper name.
bo also the word son (13) is used
without any limiting epithet in Psa.
ii. 12. But our English idiom re
quires an article or a possessive
pronoun before the word son, as
in our Common Version.
But why is Christ called the Son
of God? To this question, three
answers have been given • (1) Be
cause of his supernatural birth by
the virgin Mary. (2) Because of
his being begotten from the grave,
as the first-fruits of them that slept.
And (3) because of his being
eternally begotten of the Father.
In proof of the first hypothesis,
we have the direct testimony of the
angel Gabriel. According to Luke,
this ambassador of God, when sent
to announce to Mary the birth of
the coming Messiah, said to her,
" The Holy Spirit shall come upon
thee, and the power of the Highest
shall overshadow thee ; therefore
also that holy thing which shall be
born of thee, shall be called the Son
of God" (Luko i. 35). And in
proof of the second, we have given

2.]

HEBREWS.

51

the testimony of Paul in Acts xiii.
33. Speaking by the Spirit, he
says, "And we declare unto you
the glad tidings, that the promise
which was made unto the Fathers,
God hath fulfilled the same unto us
their children, in that he hath
raised up Jesus again ; as it is also
written in the second Psalm, Thou
art my Son, this day 1 have begotten
thee ; " that is, this day I have begot
ten thee from the dead (Rev. i. 5).
That Jesus Christ, then, is called
the Son of God, because he was
miraculously begotten by the Holy
Spirit of the virgin, and also because
he was the First-begotten from the
dead, there can be no doubt. But
is it true that he is called also the
Son of God, because he was eter
nally begotten of the Father? So
many believe and testify (Origen,
Athanasius, Augustine, etc.). And
in proof of their position, they ap
peal with much confidence to what
is said of the Son in this connection
(ch. i. 2, 3). For how, say they,
could God make the worlds by his
Son, if he had no Son for thousands
of years after the worlds were cre
ated ? But in reply to this, it may
perhaps be enough to say, How could
God create all things by Jesus Christ
(Eph. iii. 9), four thousand years
before the Word became incarnate ?
And how could Jesus say to his
disciples (John vi. 62), " What, and
if ye shall see the Son of man as
cend up where he was before?"
Was the Logos known as the Son
of man before he became incar
nate ? Surely not.
Here, then, we might pause, re
lying on the correctness of the old
logical adage, that "Whatever
proves too much, proves nothing."
But the question is of easy solu
tion. We all know that it is very
common to use names and titles
acquired at a later period of life,
to designate the same persons even
in their childhood, youth, and early

manhood. We say, for example,
that Abraham left Ur of Chaldea
and went to Haran, when he waa
seventy years of age; though he
was really not called Abraham, but
Abram, until about twenty-nine
years after his -departure from Ur.
And just so it is, with respect to
the titles given to the eternal Logos
after he became incarnate. These
may all be used, in like manner, to
designate his Divine personality
before he became flesh and dwelt
among us. Thus we say with all
propriety, that in the beginning the
Logos created all things; that Je
sus Christ created all things ; that
the Son of God created all things;
and that the Son of man created all
things. And hence we conclude
that whatever may be true of
Christ's eternal sonship, the doc
trine is not taught in this passage
of Scripture.
It does not follow, however, as
some have erroneously supposed,
that the name, Son of God, is
applied to Christ in the Scriptures,
with reference merely to his human
nature. Certainly not. On the
contrary it is always used with
special reference to his Divine
nature, in the new relations which
he sustains to the Father, as our
Immanuel. This is the sense in
which the name son, as applied to
Christ, is used throughout this en
tire chapter. This is the sense in
which Christ himself speaks of his
sonship in relation to the Father
(John v. 17-27); and this is the
sense in which Paul uses the term
son, when he contrasts the human
nature of Christ with his Divine
nature (Rom. i. 4). He (Christ),
says Paul, "was made of the seed
of David, according to the flesh
[that is, according to his human
nature] ; and declared to be the
Son of God, with power, according
to the Spirit of holiness [that is,
according to his holy spiritual or Di-

52

HEBREWS.

[i. 2.

vine nature], by his resurrection
from the dead." See also Matt.
xvi. 16.
whom he hath appointed heir
of all things. — Here again the
verb (tSrjxBv) is in the aorist (the
indefinite past) : whom he ap
pointed Heir of all things. But
when did God appoint or constitute
his Son the Heir of all things ?
No doubt this was done in purpose,
when in the eternal counsels of
Jehovah, it was also decreed that
the Logos should become the Son
of God, incarnate. So it appears
from the second Psalm, in which
reference is made to this appoint
ment. "I will declare the decree,"
says the Messiah, speaking by the
Psalmist, " Jehovah hath said unto
me, Thou art my Son; this day I
have begotten thee. Ask of me,
and I will give thee the heathen for
thine inheritance; and the utter
most parts of the earth for thy
possession." It is manifest from
this passage, that the heirship of
Christ is made to depend on his
sonship; and that both are the re
sult of God's eternal purpose (Eph.
iii. 11); though it was not until
after Christ's resurrection, that he
assumed in fact, the dignity, glory,
and dominion, which belong to
him as the Son of God and the
Heir of all things (Isa. ix. 6, 7;
Matt, xxviii. 47; Acts ii. 36; Phil.
ii. 5-11).
The Greek word (xXripovofios) here
translated heir, means (1) one who
acquires any thing by lot; and (2)
one who inherits any thing by the
will and appointment of another.
In this latter sense, that is, by the
appointment of God, Christ, as our
elder brother, is made Heir of the
universe. And as he has made us
(Christians) heirs with himself
(Rom. viii. 17), we too may be said
to inheirit all things (1 Cor. iii. 21-
23). by whom also he made the

worlds ; — that is, by his Son, the
Logos, before he became incarnate
(John i. 2). It would be vain and
useless to speculate here, as many
commentators have done, on the
relations which the Father, the Son,
and the Holy Spirit, sustained to
each other in the work of creation.
Such themes are too high for us ;
and we must not therefore pretend
to be wise concerning such matters,
beyond what is written. "Secret
things belong unto the Lord our
God; but those things which are
revealed belong unto us and to our
children" (Deut. xxix. 29).
The proper meaning of the word
here rendered worlds (aiuivis) is
still a matter of controversy. The
singular number aiijn (aiuv) means
(1) endless duration; (2) any age
or period of time; and (3) by me
tonymy, any thing that lives or
exists forever. Some have taken
the word, as it occurs here, in its
second or metaphorical sense; and
they suppose' that it means simply
the several ages of the world, such.
as the Patriarchal, the Jewish, and
the Christian. But this meaning
does not well accord with the con
text; and in ch. xi. 3, it is clearly
inadmissible. We must therefore
look to the third or metonymical
meaning of this word, for a sense
that will harmonize with the con
ditions of the context, and the de
sign of the writer. What, then, are
the aiones, or o?ons, to which Paul
here refers? The ancient Gnostics
used this word to denote certain
emanations from the Deity, of
which they supposed that Christ
himself was the chief. The Chris
tian Fathers applied it to the
angels, both good and bad. And
even the Greek philosophers were
wont to designate by ii their demi
gods and other beings superior in
rank to man. (Mosti. Eccl. Hist.
vol. i. p. 63.) And hence some
commentators, as Wolf and Fra-

3.J

HEBREWS.

53

(3) Who being Hhe bright
ness of his glory, and 2the ex
press image of his person, and
8 upholding all things by the
1 John i. 14, 18 ; xiv. 9, 10.
2 2 Cor. iv. 4; Col. i. 15.
3 Acts xvii. 28; Col. i. 17.
4 Gen. i. 3, 6, 9 ; Psa. xxxiii. 6, 9.

(3) Si eavrov Bee. OmittedbyLach.,T.S.
Green, Alford, X, a,b, 17, etc.,f, Vulgate,
Armenian, etc.

bicius, suppose that by the word
ceons, in this connection, the Apos
tle means simply the higher created
spiritual intelligences. But in ch.
xi. 3, this word manifestly em
braces the material universe. The
author says, "By faith we under
stand that the worlds (atuvc;) were
framed by the word of God; so
that things which are seen were
not made of things which do ap
pear." That is, God did not, by
his Son, make the material and visi
ble universe, as a carpenter makes
a house, out of preexisting ma
terials ; but, ex nihilo, out of noth
ing. From this passage, then, it
is manifest that the 030ns, or at
least some of them, are visible to
the eye. And hence it seems most
probable that under this word, the
Apostle intends to embrace the en
tire created universe, both rational
and irrational, material and imma
terial. But it is the universe, not
as the mere aggregate of all things
(*a rtdvra,) ; nor even as the beau
tifully adorned and organized cos
mos (xoo/tos) ; but as a system of
powers and agencies which will en
dure forever. If this view is cor
rect, then our author not only says
with John (ch. i. 1), that through
Christ all things began to be
(iyivt-to), but he goes even further,
and indicates the comparative per
fection and perpetuity of his works.
For he has not only created all

4 word of his power, when 5he
had [by himself] purged [our]
sins, 6sat down on the right hand
of the ' Majesty on high :
5 Chap. vii. 27; ix. 12, 14, 26;
John i. 29 ; 1 John i. 7 ; iii. 5.
6 Psa. ex. 1 ; Acts ii. 33 ; vii. 56 ;
Rom. viii. 34; Epli. i. 20-22.
v Micah v. 4; 2 Pet. i. 16, 17;
Jude 25.
(3) TifiSiv Rec. Omitted by Lach., Tiseh.,
T. S. Green, Alford, «, A, B, D, E, M, etc.,
Vulgate, V. Syriac, Coptic, etc.
things "which are in Heaven and
on Earth, visible and invisible,
whether they be thrones or domin
ions, principalities or powers" (Col.
i. 16), but he has also made them
aeons, the imperishable elements of
a system which, under certain mod
ifications, will endure forever.
3. Who being the brightness
of his glory. — This has reference
to the Son of God, incarnate ; in
whom dwells all the fullness of the
Godhead bodily (Col. ii. 9) ; and
through whom the glories of the
Father are now so fully revealed to
mortals. The word apaugasma
(owtaiiyaff^a) means radiance, efful
gence, light beaming from a lumi
nous body : and it is here used by
the Holy Spirit, as a very beautiful
and expressive metaphor, to indi
cate an existing relation between
the Father and the Son. The
analogy may be stated thus : as the
radiance of the Sun is to the Sun
itself, so is Christ, the Son of God,
to the Father. And hence we see
the Father through the Son (John
xiv. 9), just as we see the Sun
itself through its effulgence. For
"no man," says John, "hath seen
the Father at any time ; [but] the
only begotten Son, who is in the
bosom of the Father, he hath de
clared him " (John i. 18).
This, then, is but a partial pres
entation of the doctrine of Christ's
mediation between God and man;

54

HEBREWS.

[i.3.

a doctrine which abounds in all
parts of the Holy Scriptures. Pre
vious to his fall, man, no doubt, sus
tained to his Maker the most direct
and intimate relations, He often
saw him, and conversed with him
as friend with friend. But sin
broke off all such intercourse, and
drew a vail of impenetrable dark
ness between them. Now, no man
can see God in his essential glory
and live (Ex. xxxiii. 20). But,
nevertheless, through Christ, who
is the way, the truth, the resurrec
tion, and the life (John xi, 25, and
xiv. 6), God has graciously given us
such a display of his own glorious
perfections, as our sinful nature
can bear ; and such as is, in all re
spects, best adapted to our present
wants and circumstances.
and the express image of his
person. — This, in connection with
the last expression, forms a sort of
Hebrew parallelism, both -the mem
bers of which have reference to the
Divine nature of Christ. But they
serve to describe him, not as the
Logos, but as the Son of God incar
nate. This view is most in har
mony with the object of the Apos
tle, which is to encourage his breth
ren to persevere to the end in their
fidelity to Christ. And this he
does by presenting Christ to us, not
as he was in the beginning, but as
he is now, "God manifest in the
flesh" (1 Tim. iii. 16).
The word karakter (jjapaxtfjjp)
means (1) an engraver, an engrav
ing or stamping instrument; (2)
the figure or image made by such
an instrument, as on coins, wax, or
metals ; (3) the features of the face
or countenance ; and (4) any char
acteristic mark by which one thing
is distinguished from another. The
word hypostasis (vTiootaaii), here
rendered person, means ( 1 ) a
foundation, that which stands un
der and supports a superstructure ;
(2) well grounded trust, firmness,

confidence ; (3) the subject-matter
of a discourse or narrative ; and (4)
the essence or substance of any
thing; that which underlies and
supports its phenomena. Previous
to the Arian controversy, in the
beginning of the fourth century,
this word (irtootaais) was seldom
used in the 6ense of person (jtpocni-
7tov). But then Athanasius and
other leaders of his party so ex
plained it, because they thought it
necessary to make a distinction be
tween the ousia (oiela, essence, be
ing) of the Deity, and his hupostor
sis (brtoBtaais). They alleged that
in the Godhead there could be but
one essence ; that the essence of
the Son is of necessity the same as
the essence of the Father and of
the Holy Spirit; though they sup
posed that each might have his own
proper personality. And hence
they inferred that it is the person
ality, and not the essence or sub
stance, of Christ whieh is here com
pared with that of the Father.
But it is now very generally con
ceded that in this they were in
error; and that the word hupostar
sis here means the essence or sub
stance of the Father; and conse
quently that the word karakf'r ex
presses the exact likeness of the
Son to the Father in all the essen
tial elements of his being, as well
as of his personality. When the
Father is represented as a Sun,
then Christ is called his radiance
or effulgence. But when the for
mer is represented to us as a sub
stance whose essential being under
lies all the pure and unsullied
phenomena of the universe, then
the latter is. represented as the
exact likeness of that substance,
bearing in bis own person all the
essential marks and characteristics
of the Deity. Is the Father repre
sented as being omnipotent, omnis
cient, omnipresent — infinitely wise,
holy, just, and good; so also is tho

i.3.]

HEBREWS.

55

Son. For, says Christ, "I and my
Father are one" (John x. 30); and
again he says, "He that hath seen
me, hath seen the Father" (John
xiv. 9).
and upholding all things by
the word of his power. — It is
difficult to say what is the exact
meaning of the word upholding
(tyipuv) in this connection. Christ,
by the word of his power, created
all things in the beginning. " He
spake, and it was done ; he com-;
nianded, and it stood fast" (Psa.
xxxiii. 6, 9 ; compare with Gen. i.
3, 6, 9, and John i. 2). Is the word
upholding used here to denote that
Christ, by his word, so supports all
things as to keep them still in exist
ence ? Does it mean that unless
supported by his word, all things
would at once sink into annihila
tion ? Or does it mean simply that,
by his word, he still maintains the
order, harmony, and well-being of
the whole creation, so~ as to bear
all things forward to their appointed
destiny ? The influence, whatever
it is, is all-pervading and universal.
It extends to all things (*a 7tdvto,)
created, whether they be angels,
men, suns, moons, stars, comets,
systems, or atoms ; so that by it the
hairs of our head are numbered
(Matt. x. 29, 30), and the revolu
tions of the planets are constantly
regulated. This much is certain.
But is this all? What is it to cre
ate, and what is it to annihilate ?
What is it to give life, and what is
it to take it away ? By what means
and agencies are the flowers caused
to bloom, and the fields to yield
an abundant harvest? Who can
properly estimate the mediate and
immediate energies and influences
by which Christ preserves, upholds,
regulates, and governs all things
throughout his vast dominions,?
If he is himself the fountain of
life (Psa. xxxvi. 9 ; John iv. 14 ; v.
26), then who can say how much

and how constantly all things ani
mate depend on him for life, and
breath, and all things ? If we live,
and move, and have our being in
him (Acts xvii. 28), then who is
able to estimate aright the degree
and the extent of that influence by
and through which our adorable
Redeemer supports every creature
and even every atom to which he
has given being ? The context does
not enable us to answer these ques
tions ; and none of the parallel pas
sages throw much light on the sub
ject. True, it is said in Col. i. 16,
17; that "by him [Christ] were all
things created that are in Heaven
and that are in Earth, visible and
invisible ; whether they be thrones,
or dominions, or principalities, or
powers — all things were created by
him and for him ; and he is before
all things, and by him all things
consist.' But what, again, is the
meaning of the word consist (ew-
ca'tr/xE) — or, as it maybe rendered
subsist, held together ? Manifestly,
this is a subject which rises far
above the conception of finite
minds. The expression, "word of his
power," is commonly regarded as a
Hebraism for " his powerful word."
But any change in the arrangement
of these words would very greatly
weaken the force of the expression.
It is not by his word in the ab
stract, but in the concrete as it pro
ceeds from and is supported by his
omnipotent power and energy, that
Christ upholds, sustains, and gov
erns all things. The word of God
is but an expression of his will, and
must always be taken in connection
with the power which gave it utter
ance. God said, "Let there be
light," because he so willed it; and
instantly his creative power was
exercised in harmony with his will,
as expressed in his word. And
just so it is still. Christ has but
to speak, and the rains are with-

56

HEBREWS.

[i,3.

held, the flowers wither, and all na
ture languishes. Again he speaks,
and " the wilderness and solitary
parts of the earth are made glad,
and the very deserts rejoice and
blossom as the rose."
What further need, then, have
we of testimony to prove that
Christ is Divine? If he upholds
all things by the word of his
Sower; then, indeed, beyond all
oubt, he is "God with us."
when he had by himself
purged our sins : — Or as it may
be more literally rendered, Having
by himself made purification for
sins. In reading this Epistle, we
should never forget that it was
written primarily for the Hebrew
Christians ; and that its words and
phrases should therefore be gener
ally interpreted according to He
brew usage. But in the law of
Moses, nothing is made to stand
out more prominently than the fact,
that moral defilement could be re
moved only by means of sacrifice ;
and that without the shedding of
blood there could be really no
" purification of sins." In the law
prescribing and regulating the serv-
•lces of the day of atonement, for
instance, it is said, "Then shall he
[the High Priest] kill the goat of
the sin-offering, that is for the peo
ple, and bring his blood within the
Vail ; and do with that blood as he
did with the blood of the bullock,
and sprinkle it upon the Mercy
seat, and before the Mercy-seat:
and he shall make an atonement
for the Holy Place, because of the
uncleanness of the children of
Israel, and because of their trans
gressions in all their sins ; and so
shall he do for the Tabernacle of
the congregation, that remaineth
among them in the midst of their
uncleanness " (Lev. xvi. 15, 16).
And again, in the twenty-ninth and
thirtieth verses of the samo chapter,
it is said, "And this' shall be u

statute forever unto you; t)iat in
the seventh month, on th^ tenth
day of the month, ye shall afflict
your souls, and do no work at all,
whether it be one of your own
country, or a stranger that sojourn-
eth among you : for on that day
shall the Priest make ah atonement
for you, to cleanse you, that ye
may be clean from all your sins be
fore the Lord."
So God testified to the people
through Moses. Without the shed
ding of blood there could be no
atonement (Lev. xvii. 11); and
without an atonement there could
be no purification from sin (Lev.
xvi. 30). But the atonement made
by the High Priest, under the Law,
was but a shadow of the atonement
which Christ made by the offering
of his Own blood for the sins of the
people (Col. ii. 16; Heb. x. 1).
" For what the law [of Moses] could
not do, in that it was weak through
the flesh, God [has done by] send
ing his own Son, in the likeness of
sinful flesh, and [by an offering]
for sin, has condemned sin in the
flesh; that the righteousness re
quired by the law might be fulfilled
in us who walk, not after the flesh,
but after the Spirit" (Rom. viii. 3,
4). And hence says John, "If we
walk in the light, as he [God] is in
the light, we have fellowship one
with another, and the blood of
Christ, his Son, cleanses us from all
sin" (1 John i. 7). And again he
says, that Jesus has washed us from
our sins in his own blood (Rev. i.
5). It was not, then, as the Socin-
ians allege, merely by his moral ex
ample and his very instructive
teachings, but by "his own blood,"
that our blessed Savior made ex
piation and purification for .the
sins of the people.
On this point the following very
just remarks of Ebrard will be in
structive to the reader, and serve to
develop still further the profound

i. 3.]

HEBREWS.

57

significance of the words of our
text. He says, "They are entirely
wrong who understand the words,
to make purification (xaSapiafibv
rtoniv), to denote simply moral
amelioration; as if the author
wished to set forth Christ here as a
moral teacher, who, by precept and
example, excited men to amend
ment. . . . The whole law of pu
rification, as given by God to Mo
ses, rested on the assumption, that
our nature, as sinful and guilt-laden,
is not capable of coming into imme
diate contact with our holy God and
Judge. The mediation between
man and God, in that Most Holy
Place -separated from the people,
was revealed in three forms : (1) in
sacrifices; (2) in the priesthood;
and (3) in the Levitical laws of
purity. Sacrifices were typical acts
or means of purification from guilt ;
priests were the agents for accom
plishing these acts, and were not
themselves accounted purer than
the rest of the people, having con
sequently to bring offerings for
their own sins, before they offered
for those of the people. And lastly,
Levitical purity was the condition
which was attained positively by
sacrifice and worship; and nega
tively by avoiding Levitical pollu
tion — the condition in which the
people were enabled, by means of
the priests, to come into relation
with God without dying (Deut. v.
26) : the result of the cultus which
was past, and the postulate of that
which was to come. So that that
which purified was sacrifice; and
the purification was the removal of
fuilt. . . . And hence a Christian
ew would never, on reading xa6a-
piSfibv rtoisiv (to make purification),
think of what we call moral amel
ioration; which if not springing out
of the living ground of a heart rec
onciled to God, is mere self-deceit,
and only external avoidance of evi
dent transgression. But the purifi

cation (xadapidfiOf) which Christ
brought in, would, in the sense of
our author and his readers, be un
derstood only of that gracious
atonement for all guilt of sin of all
mankind, which Christ, our Lord
and Savior, has completed for us by
his sinless sufferings and death;
and out of which flows forth to us,
as from a fountain, all power to love
in return, all love to Him our
heavenly pattern, and all hatred of
sin which caused his death."
It matters not, then, whether the
words " by himself" (6V lavtoi)
are genuine or spurious. If they
were not expressed in the original,
they are at least fairly and neces
sarily implied in it. This may be
clearly shown by a reference to
many parallel passages in both the
Old and New Testaments. See, for
instances, ch. vii. 27 ; ix. 12, 26 ; x.
10; John i. 29; 1 Peter ii. 24; 1
John iii. 5.
sat down on the right hand
of the Majesty on high. — The
word majesty is used here to denote
God himself; it means simply the
Majestic One. "On the right
haud" is a phrase indicating the
place of highest honor and author
ity. See 1 Kings ii. 19; Psa. xlv.
9; Ixxx. 17; ex. 1; Matt. xx. 20-
23 ; xxvi. 64, etc. And " on high "
denotes a sphere far above all cre
ated heavens (Eph. iv. 10), where
now dwells our Elder Brother filled
with all the fullness of the Godhead
(Col. ii. 9). In the beginning, "he
was in the form of God, and
thought it not robbery to be equal
with God;" but, for the sake of
redeeming mankind from the do
minion of sin, death, and the
grave, "he made himself of no rep
utation, and took upon him the
form of a servant, and was, found
in the likeness of men ; and being
found in fashion as a man, he
humbled himself and became obe
dient unto death, even the death of

58

HEBREWS.

[i.4.

(4) Being made 1 so much bet
ter than the angels, as he hath
1 Eph. i. 21 ; Col. i. 18 ; 1 Peter
iii. 22.
the cross. Wherefore God also
hath highly exalted him, and given
him a name which is above every
name ; that at the name of Jesus
every knee should bow, ofr things
in Heaven, and things in Earth,
and things under the Earth; and
that every tongue should confess
that Christ is Lord to the glory of
God the Father" (Phil. ii. 6-11).
Now, therefore, all authority in
Heaven and on Earth is given to
him (Matt, xxviii. 18) ; and he
will reign over the entire universe
(God the Father only excepted),
until he shall have put down ali
rule and all authority and power
(1 Cor. xv. 24). Then, and not till
then, will he deliver up the king
dom to the Father, " that God may
be all and in all."
How infinitely glorious, then,
is the Son of God, our Immanuel,
through whom the Father has
spoken to us " in the last of these
days" 1 He is the Heir of all
things ; the Creator of all things ;
the effulgence of the Father's glory,
and the exact likeness of his sub
stance. He upholds all things by
the word of his power. And hav
ing in infinite condescension and
love made expiation and purifica
tion for our sins by the sacrifice of
himself, he now' reigns over the en
tire universe as King of kings and
Lord of lords. These are all plain
and simple words ; but who is able
to comprehend their full and proper
import? Under such thoughts of
the Infinite, the brain staggers, and
the mind-itself becomes bewildered
as it tries in vain to comprehend
the extent and magnitude of their
immeasurable fullness. But here, as
in other cases, " the Spirit helps

2 by inheritance obtained a more
excellent name than they.
2 Psa. ii. 7, 8; Phil. ii. 9-11.

our infirmities." Knowing our in
capacity to comprehend these mat
ters aright, it has still further am
plified and explained them in the
following paragraph.
II. Ch. i. 4-14. The Son of God
compared with angels.
The object of the Apostle in
this paragraph is twofold: (1) to
develop and illustrate still further
the infinite perfections of Jesus as
the Son of God; and (2) to show
as a consequence of his many ex
cellencies, the paramount obliga
tions that we are all under to ob
serve and respect the revelation
which God has so graciously made
to us through him. This will
appear more obvious as we proceed
with the consideration of the sev
eral points that are brought out in
the following comparisons.
4. Being made so much better
than the angels. — This clause is
very nearly related to the last part
of the preceding verse; and it is
added for the purpose of defining
and illustrating more fully the in
finite power, majesty, and dominion
of our Redeemer. The reference
here is still of course chiefly,
though not exclusively, to the Di
vine nature of Christ. It is not
of the man Jesus alone, nor of the
Logos alone, but of the Logos in
carnate, that our author speaks .in
this, and in the following verses of
this chapter. And be it observed
that here, as well as in the clause
immediately preceding, the exalta
tion of Christ is spoken of as a re
sult and consequence of his humil
iation and his obedience unto
death. The idea of the Apostle is,
not that he was made better than

i.5.]

HEBREWS.

59

(5) For unto which of the
angels said he at any time,
1 Thou art my Son, this day have
1 Chap. v. 5 ; Psa. ii. 7 ; Acts xiii.
33.

the angels by his incarnation, but
that having by himself made puri
fication, for our sins, and having
been raised from the dead, the
first-fruits of them that slept, he
then became (ytiof^os) in rank,
dignity, and authority, superior
(xptlfiiov) to. them: he was then
exalted to a sphere of glory, dig
nity, and authority, which is as far
above that of the highest angels, as
the name whieh he inherited is su
perior to theirs.
as he hath by inheritance ob
tained a more excellent name
.than they .-^-Whenever God gives
a name to any one, he gives it in
harmony with the rank and char
acter of the person so designated.
Previous to his incarnation, Jesus
was called the Logos (John i. 1),
because he was himself both the
medium and the substance of all
the revelations which God had ever
made to fallen man. But after his
resurrection, when by virtue of
his sufferings and death he was
made the Heir of all things, it be
came necessary that he should re
ceive a name corresponding with
his new rank and official dignity,
as the First-born from the dead
(Col. i. 18), the Beginning of the
creation of God (Rev. iii. 14) —
then it was that by right of inheri
tance he was called the Son of
God. This name, as the Apostle
proceeds to show, indicates that
Christ, in his new relations, is- far
superior to the angels.
5. For unto which of the
angels said he at any time,
Thou art my Son, this day I
have begotten thee? — That God

I begotten thee? And again,
2 1 will be to him a Father, and
he shall be to me a Son ?
2 2 Sam. vii. 14; 1 Chron. xvii.
13; xxii. 10; xxviii. 6 ; Psa. lxxxix.
26, 27.

the Father said this to Christ, when
he raised him from the dead, and
set him at his own right hand in
the heavenly realms (Eph. i. 20),
is evident from the second Psalm,
and also from Paul's address at
Antioch in Pisidia (Acts xiii. 33,
34). But never was this name
given in its full and proper mean
ing (John v. 18) to any of the an
gels. True, indeed, they are all
called sons of God (Job xxxiii. 7);
and so also are pious men and
women called "the sons and daugh
ters of the Lord God Almighty "
(2 Cor. vi. 18). But no mere
creature, however pure and exalted,
was ever so singled out and distin
guished from all others, by the
Father of spirits. This is the pe
culiar honor of Him who is, not
only one with the Father (John x.
30), and who is himself God equal
with the Father (John v. 18), but
who is also the First-begotten from
the. dead, the Prince of the kings
of the Earth" (Rev. i. 5). On
him this title was repeatedly be
stowed by the Father, with refer
ence to both his incarnation and
his resurrection. See Psa. ii. 7;
Matt. iii. 17; xvii. 5; Acts xiii. 33,
etc. But in this case, the Spirit
refers particularly to his resurrec
tion from the dead, when the
Father not only gave him a name
indicative of his Divinity and one
ness with himself, but also at the
same time exalted him " far above
all principality, and power, and
might, and dominion, and every
name that is named, not only in
this world, but also in that which
is to come; and put all things

60

HEBREWS.

[i.5.

under his feet, and give him to be
the Head over all things to the
Church, which is his body, the
fullness of Him that filleth all in
all"- (Eph. i. 21-23); "angels, and
authorities, and powers being made
subject unto him" (1 Peter iii. 22).
And again, I will be to him a
Father, and he shall be to me a
Son. — This is a quotation from 2
Samuel vii. 14, introduced here for
the purpose of illustrating the very
near, dear, and intimate relations
which exist between the Father
and the Son; with the view of
showing still further the very great
superiority of the Son over the
angels. But there is an apparent
difficulty in applying this passage
to Christ ; for it is quite obvious
from the context, that primarily it
had reference to Solomon. David,
it seems, had purposed in his heart
to build a house for the Lord God
of Israel. But while he was medi
tating on the matter, God sent
Nathan the Prophet to him, saying,
" When thy days are fulfilled, and
thou shalt sleep with thy Fathers,
I will set up thy seed after thee,
who shall proceed out of thy bow
els, and I will establish his king
dom. He shall build a house for
my name, and I will establish the
throne of his kingdom forever. I
will be his Father, a,nd he shall be
my Son. If he commit iniquity, I
will chasten him with the rod of
men, and with the stripes of the
children of men; but my mercy
shall not depart from him, as I took
it from Saul, whom I put away be
fore thee." There can be no doubt,
then, that this whole passage refers
to Solomon; and so Solomon him
self understood it, as we learn
from 1 Kings viii. 17-21. How,
then, can it with propriety be ap
plied to Christ?
It is usual with many commenta
tors to explain such passages on
the principle of accommodation.

But this will not do. No exposi
tion of this passage of Scripture is
at all admissible which does not
make its meaning extend through
and beyond Solomon to Him who is,
par excellence, the Seed of David
according to the flesh ; and who, as
such, is to sit on David's throne, " to
order it, and to establish it, with
justice and with judgment, from
henceforth even forever" (Isa. ix.
7). And hence the only way of
explaining it properly is on the
principle of double reference.
As a knowledge of this principle
is essential to a proper understand
ing of much that is contained in
this Epistle, the learned reader
will excuse the following attempt
to make it plain and intelligible to
even mere beginners in the study
of sacred literature. It is one of
the very few principles of interpre
tation, which are peculiar to the
Holy Scriptures. Generally, the
Bible is to be interpreted like
other books. But in the use of
this principle, it is unlike any and
every other document. The near
est approach to it may be found in
the instructions which a skillful
educator gives to his pupils by
means of pictures and diagrams.
For the purpose of illustrating the
unknown or the abstract, he draws
a visible outline or representation
of it, by means of which he is
enabled to impart to his pupils a
more accurate knowledge of the
object to be illustrated than he
could possibly communicate to
them by any mere combination of
words and sentences. In his ver
bal remarks and explanations, he
may sometimes refer exclusively to
the pictorial illustration ; and some
times he may refer only to the ob
ject or thing that is to be illustra
ted; but not unfrequently he will
purposoly so arrange his remarks as
to make them applicable to both
the sign and the tiling signified.

i.6.]

HEBREWS.

61

(6) And again, 1 when he
1Matt. x. 23; xvi. 28; Markix.l;
Luke ix. 27; Acts ii. 1-36; xi.
15.

bringeth in the firstbegotten
into the world, he saith, And
let all the angels of God wor
ship him.

He presents the picture to the eye
of sense, as a sort of medium
through which the eye of the un
derstanding may perceive more
clearly and distinctly the various
qualities and properties of what he
wished to describe and illustrate.
Very much in this way has God
explained to mankind the more ab
stract and recondite realities of the
economy of redemption. To do
this successfully in the early ages
of the world, in any way and by
any means, was a very difficult
problem; a problem which God
alone was then capable of solving.
But all things are possible with
him. He resolved to give to man
kind a revelation of his purpose of
mercy concerning them ; and he
resolved to do it in such a way as
would not only be best adapted to
the purposes of instruction ; but
also, it would seem, in such a way
that it could never be successfully
imitated or counterfeited by any
impostor. For this purpose, he called Abra
ham out of Ur of Chaldea, and
made him the Father of two fami
lies ; the one according to the flesh,
and the other according to the
Spirit. The former was related to
the latter, as the type is related to
the antitype; or as the picture is
related to the reality which it is
designed to represent. And hence
it is that many things said of the
former in the Old Testament, have
reference also to the latter. Some
times, indeed, there are promises
of an exclusive nature, made in
reference to each of these. But
not unfrequently what is said of
the type, has reference also, in a
still higher sense, to the antitype.

Of this we have many impressive
examples in nearly all the books
of the Old Testament. In the
seventy-second Psalm, for example,
David has* given us a most graphic
and interesting description of the
peaceful and prosperous reign of
Solomon; but throughout this beau
tiful ode there is also constant ref
erence to a greater than Solomon.
And just so it is in the quotation
made from 2 Sam. vii. 12-16. The
primary reference here is to Solo
mon ; and in part of the narrative
it is to Solomon only ; for certainly
God would never, even hypothet-
ically, impute iniquity to Christ.
But in the expression, "I will be
to him a Father, and he shall be
to me a Son," God speaks both of
Solomon as a type and of Christ in
a far higher sense as the antitype.
The relation of Solomon's sonship
was, in fact, to that of Christ, just
as the shadow is to the substance
(Col. ii. 17) ; so that the meaning
of the passage, properly under
stood, is in perfect harmony with
the sentiment of the preceding
clause. They both serve to present
to us our blessed Savior in a rela
tion that is peculiar to himself.
6. And again, when he bring
eth, etc. — To what does the adverb
again (rtdxiv) here refer? Is it
used here, as in the last part of the
fifth verse, merely to indicate that
this is another citation from the
Old Testament? Or does it refer
to a second introduction of the
First-born into tho world? On
this point the critics are about
equally divided. It is, however,
generally conceded that the latter
view is most in harmony with the
Greek idiom and construction : and

62

HEBREWS.

[i. 6.

on this ground it is advocated by
DeWette, Lunemann, Tholuck, De
litzsch, Alford, and most of the an
cient interpreters.
But it is urged as an objection
to this interpretation, that our au
thor has not spoken elsewhere, in
the preceding verses, of the first
introduction of the First-born into
the world; and that it is therefore
not probable that he would here
refer to the second, as such. And
hence the former view (that the
adverb again serves merely to in
troduce another quotation) is, on
the whole, preferred by Luther,
Calvin, Beza, Bleek, Ebrard, Stu
art, and others, who think that
there is really nothing in the Greek
construction which seriously mili
tates against this interpretation.
According to their notion, the pas
sage may be freely rendered as fol
lows : "But when, on another
occasion, God speaks of bringing
the Firstbegotten into the world,
he saith, And let all the angels of
God worship him." And accord
ing to the second mode of constru
ing the adverb, the meaning runs
thus: "But when God speaks of
bringing the First-born a second
time into the world, he saith, And
let all the angels of God worship
him." To my mind there is noth
ing in the latter rendering which
is in any way inconsistent with
either the Apostle's reasoning in
the case, or with the general tenor
of the Psalm from which he quotes.
And I therefore see no reason for
departing from what is generally
conceded to be the most simple
and natural construction of the
Greek text.
The First-born refers of course
to Christ. The same word (rfpuro-
tfoxos) occurs in Col. i. 18 and Rev.
i. 5; in both of which passages, it
means " the First-born from the
dead ; " having reference to the
fact that Jesus was the first who

rose from the dead to die no more.
Others, as Lazarus (John xi), had
risen before him ; but not as he
rose, above death and superior to
it. They were still under the do
minion of death, and soon returned
again to the dust to see corruption.
But Jesus rose a conqueror over
death, and also over him who has
the power of death (ch. ii. 14).
And to this same thought there
may be some allusion in our text,
and also in such parallel passages
as Psa. lxxxix. 27 ; Rom. viii. 29 ;
and Col. i. 15. But in these cases,
the primary reference is to the laws
and customs of primogeniture; ac
cording to which the first-born was
entitled to preeminence in all
things. " For it pleased the Father
that in him should all fullness
dwell ; " and " that in all things he
should have the preeminence " (Col.
i, 18, 19).
into the world. — The term
world (oixovfuivri) means properly
the inhabited, earth; the habitable
globe. But to what bringing in
of the First-born does the Apostle
here refer? Some say to his in
carnation (Chrysostom and Calvin) ;
some to his entering on iis public
ministry, after his baptism, when
the Holy Spirit descended on him
like a dove, and the Father himself
proclaimed from Heaven in the au
dience of the people, "This is my
beloved Son, in whom I am well
pleased; " some say that the refer
ence is to his resurrection from the
dead (Brentius and A. Clark);
some, to his coming in power to set
up his Kingdom on Earth, on the
Pentecost which next followed after
his resurrection (Grotius and Wet-
stein) ; and some again, to his sec
ond personal coming, when he will
raise the dead, purity the Earth by
fire, judge the world, and deliver
up the Kingdom to the Father (Do
Wette, Lunemann, Tholuck, Hoff
mann, Delitzsch, Alford, etc.).

i. 6.]

HEBREWS.

63

These several hypotheses, save
perhaps the second, have all been
maintained by men of learning and
ability, and I therefore think it
proper to introduce them to the
reader. But to my mind, it is evi
dent that it is to Christ's coming
in power to set up his Kingdom
and begin his reign on Earth, on
the fiftieth day after his resurrec
tion ; and that it is to this
alone, that the Holy Spirit here
refers. To this view, I am led
chiefly by the following considera
tions :
(1.) It is most in harmony with
the construction and scope of both
the text and the context. The ad
verb again (rta"u»), as we have seen,
indicates most naturally a return
of the First-born into the world.
And the scope of the Apostle's ar
gument clearly indicates, that this
second manifestation of the Lord
Jesus would be with great power
and authority. When he came
into the world the first time (ch.
x. 5), he came in humility and
weakness (Luke ii) ; for then it
was necessary that he should by
his own death make purification for
sins (ch. i. 3). But having done
this once for all, it was then fit
that he should enter on his media
torial reign over Heaven and Earth
which he did on the Pentecost
which next followed after his resur
rection. To this reign our author
has constant reference in this part
of his argument. His object here
is, not to show what Christ was
previous to his coronation; nor
is it to show what he will be after
that he shall have delivered up the
Kingdom to the Father (1 Cor. xv.
24) ; but it is to show what he is
now, and what are now our obliga
tions to love, serve, and obey him
in all things. And hence we are
required by the force of the Apos
tle s argument to understand this
second coming of Christ as having

reference to the beginning of his
mediatorial reign.
(2.) This view is most in har
mony with the scope of the ninety-
seventh Psalm, from which this ci
tation, in proof of Christ's supe
riority over the angels, is made.
The Psalmist begins by calling
on the whole Earth, even on the
isles of the Gentiles, to be glad and
rejoice on account of the universal
reign of Jehovah (v. 1). In the
second paragraph (vv. 2-5), he de
scribes the majesty of Jebovah as
the Lord of the whole Earth ;
speaks of the justice and righteous
ness of his administration, and of
the awful manifestations of his
power and judgments, before which
the Earth melts and his enemies
are consumed. In the third (vv.
6, 7), he speaks of the manifesta
tions of God's glory, as it were,
from the very heavens; predicts
the embarrassment and confusion
of all idolaters; and then calls on
all in authority, all Eloheem,
whether men or angels, to fall
down and worship him. In the
fourth (vv. 8, 9), he speaks of the
joy of all the saints, on witnessing
the judgments and the glorious ex
altation of their sovereign Lord.
And finally (vv. 10-12), be ad
monishes the pious to abstain from
all evil; and encourages them to
trust in the Lord and give thanks
to him, on account of his gracious
care over them, and the great
abundance of the provisions which
he has made for them. The whole
Psalm, therefore, clearly indicates
that it has reference to the long ex
pected reign of the Messiah. And
this is the view that was taken of
it by many of the ancient Rabbis,
as well as by most Christian exposi
tors. Raschi and Kimchi say that
all the Psalms, from xciii to ci, re
fer to the reign of the Messiah.
It is no objection to this interpre
tation, that the universal reign of

64

HEBREWS.

[i.6.

Jehovah ( ni'rr) is the proper sub
ject of this beautiful and triumphal
ode ; and that the name of the
Messiah does not, in fact, occur in
it. This is equally true of many
other passages in the Old Testa
ment, which, in the New, are ap
plied directly to Christ. Take, for
example, thefollowing from Isa. xl.
3-5 : " The voice of him that
crieth in the wilderness, Prepare ye
the way of the Lord (^Tj'"')); make
straight in the desert a highway
for our God (DTpX). Every valley
shall be exalted, and every mount
ain and hill shall be made low;
and the crooked shall be made
straight, and the rough places
plain; and the glory of the Lord
(nin1) shall be revealed, and all
flesh shall see it together ; for the
mouth of the Lord (!"H'"l,i) hath spo
ken it." Here, too, as well as in
the ninety-seventh Psalm, it is Je
hovah Eloheem that is spoken of
by the Prophet. And yet, in Matt.
iii. 3, this passage is applied to
Christ; who, in Jer. xxiii. 6, is
called Jehovah ouk righteousness.
But it is alleged by some, that
our author can not have reference
here to the ninety-seventh Psalm;
because, say they, the proper ren
dering of the last clause of the
sixth verse is, "Worship him all ye
gods (D'rl /X), and not all ye angels
(ayys'Koi)." This is plausible ; but
it is by no means a valid objection
against the view taken. For in the
Septuagint the word Eloheem is
rendered angels in this very pas
sage ; and better still the same
word Eloheem in Psa. viii. 5, is by
the author of our Epistle rendered
angels in ch. ii. 7. " Thou hast
made him a, little lower," he says,
" than the angels." Here the word
rendered angels is in the Hebrew
Eloheem,, the same as that which
occurs in Psa. xcvii. 7. So also
Philo says, "Tho angels are the

servants of God ; and they are es
teemed actual gods by those who
are in toil and slavery " (Philo on
Fugitives, § 38).
It is wholly unnecessary, there
fore, to refer to Deut. xxxii. 43, for
the quotation given in our text.
True, indeed, the identical words,
" Let all the angels of God worship
him," are there found in the Septu
agint; but they are wholly wanting
in the original Hebrew; and are
of course without canonical author
ity. (3.) The view taken of the pas
sage is also most in harmony with
other portions of Scripture which
relate to the coming and reign of
the Messiah. Our bavior himself
speaks of the inauguration of his
reign on Earth, as his second com
ing into the world. "Verily, ver
ily," says he, "I say unto you,
there are some standing here who
shall not taste of death, till they
see the Son of man coming in his
kingdom" (Matt. xvi. 28). In
this passage Christ has reference,
most likely, to both his transfigura
tion, which occurred eight davs after
ward (Matt. xvii. 1-13), and to his
coming in power to set up his
Kingdom and begin his reign on
Earth, as he did on the day of Pen
tecost which next followed after
his resurrection (Acts ii. 1-38).
But if so, the former was but the
shadow, while the latter was the
reality of what is here promised.
And hence when Peter had, on the
latter occasion, submitted to his as
tonished auditors the evidence of
Christ's resurrection, he closed his
address with the assurance that
God had made Jesus, the lately
crucified One, both Lord and
Christ ; that is, the anointed Sov
ereign of the universe. And, ac
cordingly, from that day forward
his right to universal dominion is
evory-whero conceded. See, for ex
ample, Acts x. 36; 1 Cor. xv. 27,

i. 7.]

HEBREWS.

65

(7) And of the angels he
1 2 Kings ii. 11 ; vi. 17 ; Psa. civ.
4; Ezek. i. 13, 14.

Eph. i. 22; and Phil. ii. 9-11.
The binding obligation of the de
cree of Jehovah with regard to the
homage that is due to his Son, as
our anointed and mediatorial Sov
ereign, commenced, therefore, with
his coronation ; and will continue,
until having put down all adverse
power and authority, he shall de
liver up the Kingdom to the
Father. Till then, every knee in
Heaven and Earth must bow to
him, and every tongue must con
fess that he " is Lord to the glory
of God the Father" (Phil. ii. 11).
let all the angels of God wor
ship him. — This is, at least to us,
the main point of the argument.
All that precedes this in the sixth
verse is only circumstantial; and
does not in any way, however con
strued, materially affect the sense
of this clause. Even if we should
have mistaken the proper gram
matical use of the word "again"
the chapter and verse of the Old
Testament from which the citation
is made; and also the time of
Christ's introduction into the world
as here spoken of; still the fact re
mains indisputable, that by the de
cree of Jehovah all the angels of
glory are required to bow down
and worship Him who is the Firsts
begotten from the dead, the First
born of the whole creation. This
is enough for us. Resting as it
does on apostolic authority, this
one declaration is, of itself, suffi
cient to prove, beyond all doubt,
not only that Jesus is infinitely
exalted above all angels, but also
that it is now right and proper that
all created intelligences should adore
and worship the Son, even as they
also adore and worship the Father.
7. And of the angelshe saith.—
6

saith, x Who maketh his angels
spirits, and his ministers a flame
of fire.

That is, while he speaks thus and
so of the angels, he speaks in im
measurably higher terms of the
Son. This will appear clear in the
sequel. But what does he say of-
the angels ?
Who maketh his angels spirits,
and his ministers a flame of
fire. — This is another instance of
Hebrew parallelism taken from Psa.
civ. 4. The words angels and min
isters refer to the same class of
persons, and their predicates
"spirits" and "a flame of fire"
are both used for a like purpose.
But what do those clauses severally
mean ? Some commentators have
proposed to change the order of
the words, so as to make the clauses
read thus: "Who maketh spirits
[or winds] his angels; and a flame
of fire his ministers." -But this is
scarcely allowable even in the He
brew. To say that a flame of fire
is the ministers of God, is not in
harmony with the laws of propriety
in any language. But in our Greek
text the absurdity of this rendering
is still more obvious. For (1) the
proper subject of the parallelism is
angels. The object of the Apostle
is to contrast these high' celestial
intelligences, and not spirits, or
winds, or a flame of fire, with
Christ. (2) The use of the Greek
article before angels (¦tovt ovyyi'hxivs)
and ministers (¦tov; XEfroupyoif)', and
not before spirits (-rvivfiata) and a
flame of fire (rfvpb; ijAoya), clearly
indicates that the former words are
to be taken as the subjects, and the
latter as the predicates of the
phrases in which they severally
stand. And hence we are com
pelled to accept the arrangement
of these words as given in our Eng
lish Version.

66

HEBREWS.

[4.8.

(8) But unto the Son he
saith, 1 Thy throne, 20 God, is
8 forever and ever; [and,] 4a
1 Psa. xlv. 6, 7.
2 Isa. ix. 6, 7 ; Jer.. xxiii. 6 ; John
i. 1-3 ; v. 18 : x. 30, 33.

But what is the meaning of the
word pnumata (aviv^a-to.) in the
first clause ? Does it mean spirits,
as in our Common Version, or does
it mean winds, as some have
alleged ? This must be determined
by the scope of the passage, which
evidently is, not to degrade, but to
exalt the angels as far as possible,
with the view of exalting the Son
still higher by the comparison. To
say, then, that God makes his
angels as strong and as irresistible as
winds and tempests, would har
monize very well with the Apostle's
design ; and also with the scope
and construction of the next clause
in which God's ministers are com
pared, not merely with fire, but
with a flame of fire. But in this
case, though the word ruach (nil)
might have been used in the He
brew, it is most likely that it would
have been rendered by the Greek
anemos (avt/xos), as in Ex. x. 13, 19;
xiv. 21, etc., and not by pniima
(rtvEv/w.), the current meaning of
which in both classic and sacred
literature, is breath or spirit. Sel
dom, if ever, does it denote a vio
lent wind or tempest, unless when
used figuratively, as in Ex. xv. 8,
10, for the breath of Jehovah.
Much more, then, in harmony
with the context and general usage
is the word spirit as given in our-
English Version. Throughout the
entire Bible, the word spirit often
stands in antithesis with the word
flesh; the latter being used sym
bolically for whatever is weak, frail,
depraved, and corruptible ; and the
former, in like manner, for what is

scepter of righteousness is the
scepter of thy kingdom.
3Dau.ii.44;lCor.xv.25;2Pet.i.ll.
i Psa. lxxii. 1-4 ; Isa. ix. 7; xxxii. 1, 2.
(8) ko.1 Added by Lach., Tisch., T. S.
Green, Alford.

strong, pure, and incorruptible.
" That which is born of the flesh,"
says Christ, "is flesh; and that
which is born of the Spirit is
spirit" (John iii. 6). And again
he says, "God is spirit; and they
that worship him must worship
him in spirit and in truth " (John
iv. 24). And again, "It is the
Spirit that quickeneth; the flesh
Frofiteth nothing" (John vi. 63).
n no other way, therefore, could
our author more effectually exalt
the angels in the estimation of his
Hebrew brethren than by calling
them spirits; that is, beings "who
excel ia strength," and who are
wholly removed from all the weak
nesses, impurities, and imperfec
tions of the flesh.
This, too, corresponds well with
the history of these pure celestial
intelligences, so far as it is given
in the Holy Scriptures. They have
always served as God's ministers
(xsasvpyol), before whom the ene
mies of Jehovah have often melted
away as wax or stubble before a
flame of fire. This is abundantly
proved and illustrated by the over
throw of Sodom and Gomorrah
(Gen. xix. 1— 2ti) ; the destruction
of the first-born of the Egyptians
(Ex. xii. 29, 30) ; the punishment
of the Israelites under David (2
Sam. xxiv. 15-17) ; the discom
fiture of the hosts of Benhadad,
King of Syria (2 Kings vi. 8-23) ;
and the overthrow of the army of
Sennacherib (2 Kings xix. 35).
8. But to the Son he saith, etc.
— The quotation which follows in
this verse and the next, is taken

i.9.]

HEBREWS.

67

(9) Thou hast Moved right-
1 Chap. vii. 26 ; Psa. xxxiii. 5 ;
xl. 8, 9 ; xlv. 7.

from the forty-fifth Psalm; on the
meaning of which commentators
are still much divided. Many sup
pose that this Psalm was designed
primarily to celebrate the marriage
of Solomon with the daughter of
Pharaoh or some other foreign
princess; and secondarily to fore
shadow and illustrate, by means of
this conjugal alliance, the union
that exists between Christ and his
Church. But it is difficult to see
how this Psalm could with any
propriety be applied to Solomon.
He was not "blessed forever" as
was the hero of this ode (v. 2) ;
nor was he in any sense distin
guished for his victories (w. 3-5) ;
neither was his administration
throughout one of justice and
equity (vv. 6, 7) ; nor did he ever
make his sons princes in the Earth
(v. 16). It is extremely doubtful
also whether what is said of the
queen and her companions (w. 9-
15) can with truth and propriety
be applied to any of the wives and
concubines of Solomon. And hence
it is most likely that the forty-fifth
Psalm is a simple allegory designed
to celebrate, primarily and ex
clusively, the perfections, conquests,
and righteous administration of
Christ; to illustrate the intimate
and sanctified union which exists
between himself and his Church;
and to set forth, in the most pleas
ing and impressive manner, the
happy and eternal consequences of
this very holy and endearing re
lationship. That the marriage of
Solomon, or some other king of
Israel, may have suggested the
form and much of the imagery of
the Psalm, is quite probable. _ But
it is most likely that the protasis of
this allegory, like that of the para-

eousness, and "hated iniquity;
2 Rom. xii. 9; Rev. ii. 6, 15.

ble of the ten virgins, was con
structed from the conceptions of
the writer. It is an ideal repre
sentation of certain realities in the
grand drama of redemption which
could not be so well illustrated by
any one chapter of real history.
The Psalmist begins with a brief
statement of the effect which, un
der the influence of the Holy
Spirit, his great theme was having
on his own mind and heart. My
heart, he says, is overflowing. I
am saying a good word. My works
are for the King. My tongue is
the pen of a ready writer. Next,
he describes the personal loveliness,
grace, and blessedness of the royal
Bridegroom. Beautiful, beautiful,
art thou, above the sons of men.
Grace is poured upon thy lips.
Therefore, God hath blessed thee
forever. In the third, fourth, and
fifth verses, he speaks of the King
as a great military hero. Gird thy
sword on thy thigh, 0 mighty One ;
[put on] thy honor and thy
majesty; and in thy majesty go for
ward, ride on, for the sake of truth,
humility, and righteousness; and
thy right hand shall teach thee ter
rible things. Thy arrows are
sharp in the heart of the King's
enemies; nations shall fall under
thee. Next in order is the given
quotation from which our author
infers the great superiority of
Christ over the angels : " Thy
throne, 0 God, is forever and ever;
a scepter of righteousness is the
scepter of thy kingdom."
9. Thou hast loved -righteous
ness, etc. — The inspired Psalmist,
whoever he was, spoke of course
the words of God ; and hence our
author justly ascribes these stanzas
to God himself as their author.

68

HEBREWS.

[i. 9.

therefore God, even 'thy God,
hath 2 anointed thee with the
'John xx. 17; 1 Pet. i. 3.
2 Psa. ii. 2, 6 ; Isa. lxi. 1 ; Luke
iv. 18 ; Acts iv. 27 ; x. 38.

Viewed in this light they clearly
indicate the superior rank and ex
altation of Christ, in the following
particulars: (1) He is here called
God by the Father himself; and
that, too, not as angels and magis
trates are sometimes called gods,
in a metaphorical sense, but in the
literal and proper sense of this
word as it is applied to the uncre
ated, eternal, and omnipresent
Deity. The context fairly admits
of no other meaning in this case.
And this interpretation is fully sus
tained by many parallel passages.
See remarks on verses third, fifth,
and sixth. (2) His reign is eter
nal. The word throne indicates
power, rule, and dominion. And
hence to say that the throne of the
Messiah "is forever and ever" is
but to say that " his dominion is an
everlasting dominion " (Dan. vii. 4).
True, in one sense, his reign will
terminate "when he shall have put
down all rule, and all authority,
and power." Then, we are told,
" he will deliver up the Kingdom to
the Father, that God may be all in
all" (1 Cor. xv. 24). But this is
spoken of his mediatorial reign
over the universe for the redemp
tion and recovery of mankind. In
another sense, however, "he will
reign over the house of Jacob for
ever; and of his Kingdom there
shall be no end" (Luke i. 33).
And hence, Peter speaks of " the
everlasting Kingdom of our Lord
and Savior Jesus Christ" (2 Peter
i. 11). (3) His administration is
throughout one of absolute justice
and rectitude. The word rendered
scepter (&?#, /ja',3Sos) originally
meant a rod or staff. But in the

3 oil of gladness above l thy fel
lows. 3 Psa. xxiii. 5 ; Isa. lxi. 3.
4 Isa. ix. 7 ; Hos. iii. 5.

hands of the ancient patriarchs
and shepherds, this scepter soon
became a badge of their authority ;
and in the hands of kings it after
ward became an emblem of royal
authority (Esth. iv. 11). And
hence the word is used in our text
to denote Christ's power and au
thority over all. And as his entire
administration is carried on in jus
tice and in judgment, his scepter is
called "a scepter of rectitude."
(4) In consequence of his exalted
rank, immaculate holiness, and the
righteous character of his adminis
tration, God has himself anointed
him with the oil of joy and glad
ness above his associates. "The
oil of joy " is a figurative expres
sion derived from the Oriental cus
tom of anointing the head at im-
Sortant festivals (Psa. xxiii. 5).
[ere, the reference is to the joyful
effects of Christ's coronation. But
who are his fellows (oi /ii?o%oi)?
Some say the angels (Bleek, Lune
mann, Pierce); others think that
the reference is to his disciples, all
of whom are in fellowship with
him (Braun, Cranmer); but as
Christ is here described as a king,
it is most likely that the Psalmist
refers to kings as the associates of
Christ (Ebrard, Alford, etc.).
These were anointed with oil (1
Sam. ix._16; xvi. 3; 1 Kings i. 34);
but Christ was anointed with the
Holy Spirit and with power (Isa.
lxi. 1-3; Acts x. 38). They were
anointed simply as kings; but
Christ was anointed as a Prophet
and as a Priest, as well as a King.
_ From these facts and illustra
tions, it is now easy to see the
bearing of the whole passage on

10.]

HEBREWS.

69

(10) And, 'Thou, Lord, 2in
the beginning 3hast laid the
foundation of the earth; and
1 Psa. cii. 25-27.
2 Gen. i. 1 : John i. 1.

the Apostle's argument. The an
gels, he admits, are beings of very
high rank and of very great power
and influence. But they are not
gods, save in a metaphorical sense.
Neither are they kings, like our
Immanuel, reigning over the uni
verse. On the contrary, as our au
thor now. proceeds to show, they
are all but ministering spirits, sent
forth under Christ to do his will in
ministering to the heirs of salva
tion. 10. And, Thou, Lord, in the
beginning. — The word "and" is
used here by the author to connect
the three following with the two
preceding verses; so that the tenth,
eleventh, and twelfth verses, as
well as the eighth and ninth, are to
be taken and construed as the tes
timony of God the Father, speak
ing by the mouth of one of his
holy Prophets concerning his Son
Jesus Christ.
But here again there is an ap
parent difficulty in applying these
words to the Son of God. The
citation is made from Psa. cii. 25-
27; and seems to refer primarily,
not to the Son of God, as sueh, but
to God himself absolutely con
sidered. Some, I know, are of a
different opinion. They think that
there are in this Psalm sundry in
dications that it is a complaint of the
Church, in her afflictions, addressed
directly to her ever living and exT
alted Head, in the person of our
adorable Redeemer. And this may
be so. Certainly some of the ex
pressions contained in this Psalm
(see particularly vv. 18-22) appear
to be spoken of the reign of the
Messiah over all the Earth. But

4 the heavens are the works of
thine hands :
3 Isa. xlviii. 13 ; li. 13 ; Jer. xxxii.
17. 4 Psa. viii. 3; xix. 1.

the first impression of all who read
this Psalm without prejudice, is,
that it was primarily addressed to
Eloheem Jehovah, the Lord God
absolute. On what principle, then, is it
here applied to Christ? Some say
again, " On the principle of accom
modation." But this is manifestly
wrong. The argument of the
Apostle clearly requires more than
this. His object here is, not to
teach us what might be said of the
Lord Jesus, but rather what the
Father himself has actually said
of him in the writings of the holy
Prophets. On no other hypothesis
would our author be justified in
quoting and applying this passage
as he does.
How, then, is this matter to be
explained ? Will it do to say with
some that " whatever is predicated
of God the Father may also in like
manner be predicated of the Son
and of the Holy Spirit?" Cer
tainly not; save within certain well
defined limits. The Father has his
own proper personality, and per
forms his own proper work in cre
ation, providence, and redemption.
And this is also true of the Son
and of the Holy Spirit. The
Father sent the Son to be the Sav
ior of the world (1 John iv. 14).
The Son, by the grace of God,
tasted death for every man ; and so
made it possible for God to be just
in justifying every one who be
lieves in Jesus (John iii. 16 ; Rom.
iii. 25, 26). He also sent the Holy
Spirit to convince the world of sin,
of righteousness, and of judgment
(John xvi. 8-11) ; and to be in all
his saints as a well of water

70

HEBREWS.

[i. 11.

springing up into everlasting life
(John iv. 14; vii. 38, 39). In
some respects, therefore, the Father,
Son, and Holy Spirit are essentially
distinct from each other, and per
form different functions in the
economy of grace. But in other
respects they are identical, one
and essentially the same. " I and
my Father," says Christ, " are one "
(John x. 30; xiv. 9-11). And
hence it is that in the Old Testa
ment especially, they are all com
monly included in the one name
Eloheem Jehovah (Deut. vi. 4) ;
and that the same works are often
ascribed equally to each of the
three. In Gen. i. 1, for example,
it is said that God (Eloheem) cre
ated the heavens and the Earth;
that is, the whole material uni
verse. But in Rev. iy. 8-11, the
creation of all things is ascribed
to the Father ; in John i. 1-3, it is
ascribed to the Son ; and from sun
dry other passages, such as Gen. i.
2; Job xxvi. 13; Psa. civ. 30; Matt.
xii. 28; Luke i. 35 ; John vi. 63;
and Rom. viii. 11, it seems clear
that the Holy Spirit has an
agency in the working of all
miracles. On the principle of identity in
the Godhead, then, it seems to me,
our author here applies to the Son
language which, in its first inten
tion, had reference to the entire
Eloheem — the Father, the Son, and
the Holy Spirit. As on another
occasion Eloheem said, Let us
make man in our image, after oar-
likeness ; so also it was in the be
ginning. It was not the Father
alone, nor the Son alone, nor the
Spirit alone; but it was the three
in one, and the one in three, that
created and garnished the heavens
and the Earth. And hence it is
perfectly legitimate to say as our
author has said here, " Thou, Lord,
in the beginning, didst ray the
foundation of the Earth, and the

heavens are the works of thy
hands." But whatever may be true of the
principle on which this language is
applied to the Son of God, the fact
itself, as here stated, is indisputa
ble. Guided by the Spirit of God,
the author of our Epistle here de
poses, that this is the testimony of
God the Father himself with re
spect to his Son. This, then, is
enough. All who admit the inspi
ration and canonical authority of
the Epistle, must also admit, that
our Redeemer is the Creator of the
heavens and of the Earth. And if
he is, then it follows that he is Di
vine, "God with us."
The words of these two clauses
are, in the main, quite simple and
easily understood. Trie word Lord
is not expressed in the original He
brew, but it is clearly implied.
"In the beginning" (O'isl, Xar'
&P2<if) means simply of old. The
phrase is not so definite as the ex
pression in Gen. i. 1 (rn???, iv
fyxji) ; but it is here equivalent to
it; and it means simply that at a
certain epoch in past eternity, the
Son, in connection and cooperation
with the Father and the Holy
Spirit, did actually create the whole
material universe. To found the
Earth, is equivalent to creating it.
Christ is here presented to us as the
great architect of nature. In this
capacity, he is represented as lay
ing the foundations of the Earth;
not, however, as a human architect,
out of preexisting materials : but '
ex_ nihilo, out of nothing: for
things which are seen were not
made out of things which do ap
pear (ch. xi. 3). The word luareiis
is in the plural number, and in con
nection with the word earth means
at least the whole material uni
verse. In the words, " thy hands,"
we have an example of anthropo
morphism.

i. 11.]

HEBREWS.

71

(11) They ' shall perish ; but
1 thou remainest; and they all
'Isa. lxv. 17; 2 Pet. iii. 7-10;
Rev. xxi. 1.

11. They shall perish.— That
is, most likely, both the heavens
and the Earth shall perish. But
what is meant by the word perish
P??, o.7to'K'kvft.i) ? Does it mean
that the heavens and the Earth
will hereafter be annihilated ? Or
does it mean simply that they will
be destroyed with respect to their
present state? The latter is most
likely all that is here intended by
the Holy Spirit. Neither the He
brew word nor the Greek ever
means to annihilate, so far" as we
know. Nor have we any evidence
either from tho book of nature, or
from the Holy Scriptures, that God
will ever annihilate any substance
to which he ' has given being.
This he, of course, can do ; and
this he may do. No creature can
foretell what changes God will work
in nature, in the course of coming
ages. But it is most likely from
ali the evidence of the context, as
well as from parallel passages, that
our author refers here only to those
changes of form and state which
will be necessary in order to refit
and readjust the material universe
to the wants and progressive de
velopments of the spiritual. Such
changes often have taken place ;
and it is quite probable that they
will often occur hereafter; per
haps indeed while the cycles of
eternal ages shall continue to roll
on. It is now, for instance, generally
conceded by geologists, that the
Earth was originally' created in a
state of igneus fusion ; and that by
the cooling process were formed
vast quantities of granite, por
phyry, and other kinds of unstrati-

3 shall wax old as doth a gar
ment; 2 Psa. xc. 2; Rev. i. 11, 17, 18;
ii. 8.
3 Isa. 1. 9 ; li. 6-8.

fied rocks. But at the proper time,
God effected a change on the whole
surface of the Earth; and so
adapted it to the growth of vegeta
bles and animals. Another period
of immense duration passed by,
during which vast deposits of
various kinds were laid up for the
use of man; and then the Earth
with all its living tenantry was
again destroyed. And this oc
curred again and again; until
finally out of the preadamic
chaos God prepared the heavens
and the Earth which now are ; and
which Peter says " are kept in
store, reserved unto fire against
the day of judgment;" when, he
says, " the heavens shall pass away
with a great noise, and the ele
ments shall melt with fervent heat;
the Earth also and the works that
are therein shall be burnt up."
But he adds, " Nevertheless we, ac
cording to his promise, look for
new heavens and a new Earth,
wherein dwelleth righteousness"
(2 Peter iii. 7, 10, 13). See also
Isa. lxv. 17 and Rev. xxi. 1-8.
By the word heavens in 2 Pet.
iii. 10, the Apostle most likely
means only the aerial heavens, as
does Moses in Gen. i. 8 ; and not
the sidereal heavens to which the
Psalmist and our author manifestly
refer., in our text. The object of
Peter is to describe the final change
which will take place in our own
mundane system, "when the Lord
Jesus shall be revealed from
Heaven with his mighty angels, in
flaming fire, taking vengeance on
them that know not God, and that
obey not the Gospel of our Lord
Jesus Christ" (2 Thess. i. 7, 8).

72

HEBREWS.

[i. 12, 13.

(12) And as a vesture shalt
thou fold them up, and they
shall be changed : but l thou
art the same, and 2thy years
shall not fail.
•Ch. xiii. 8; Ex. iii. 14; Jchn
viii, 58; Jas. i. 17 ; Rev. i. 8, 11.
' Psa. ex. 4.

But changes analogous to those
wrought in our own planet, may
also occur in every other planet
and system throughout the vast em
pire of Jehovah. Indeed we are
not wholly without evidence that
such is the fact. Astronomers tell
us that changes are now taking
place in the Moon, similar to those
which occurred in the preadamic
Earth. And the history of as
tronomy records instances of celes
tial conflagrations, not unlike that
which, according to the Apostle
Peter, awaits our own world. A
very remarkable instance of this
kind occurred in A. D. 1572, when
suddenly a star shone forth in the
constellation Cassiopeia, exceeding
in brilliancy the largest of the
planets ; and after blazing for some
months, it gradually disappeared
forever. Another example of the
same kind occurred in A. D. 1604,
in the constellation Ophiuchus.
The flame, at first, was of a daz
zling white color ; then of a red
dish yellow; and finally it was of
a leaden paleness. These phenom
ena are not so rare as many sup
pose. Dr. Good says, " During the
last century, not less than thirteen
stars seem to have utterly perished ;
and ten new cnes have been cre
ated." These facts may servo to illus
trate what seems to be hero revealed
to us by the Holy Spirit: viz., that
all the suns, and moons, and stars,
and systems, composing the side
real heavens, are destined to un
dergo changes similar to those

(13) But to which of the
angels said he at any time, 3 Sit
on my right hand, 4 until I make
thine enemies thy footstool ?

3 Psa. ex. 1; Matt. xxii. 44.
4 Psa. xxi. 8, 9 ; 1 Cor. xv. 25, 26 ;
F.ev. xix. 11-21 ; xx. 15.

through which our own little mun
dane system is passing; and that
in the course of ages, they will
all wax old as doth a garment ; and
that our Redeemer will roll them
up and recast them, as men are
wont to change and recast worn-out
vestments. But throughout all
these changes and revolutions, he
himself will remain unchanged;
¦' the same yesterday, to-day, and
forever" (ch. xiii. 8).
12. And as a vesture shalt
thou fold them up. — This verse
is but an amplification of what is
given in the preceding. The
Psalmist, in order to give intensity
to the thought, repeats the senti
ment that while the material uni
verse becomes old, and changes as
a garment, Christ, the Creator of
all things, will endure forever,
without even the shadow of change.
Here, then, it is clearly taught (1)
that Christ is the Creator of all
things ; (2) that he is the immuta
ble Lord and Governor of all
things ; and consequently, that he
is infinitely superior to the angels.
13. But to which of the an
gels, etc. — Our author now pro
ceeds to lay the key-stone of his
argument, in vindicating the su
periority- of Christ over the holy
angels. For this purpose he refers
to Psa. ex. 1, where David speak
ing by the Spirit says, "Jehovah
said to niv Lord, Sit on my right
hand, until I make thy enemies thy
footstool;" that is, until through
your administration I shall have
completely vanquished all who re.

i. 13, 14]

HEBREWS.

73

(14) Are they not all * minis
tering spirits, * sent forth to min-
1 Psa. ciii. 20, 21 ; Matt. xiii. 41,
49, 50; xviii. 10.
2 Psa. xxxiv. 7 ; xci. 11, 12 : Dan.

sist my authority, whether they be
men or angels. It was a custom
with ancient kings and princes to
tread on the necks of their van
quished enemies, in token of their
complete victory over them. See
Josh. x. 22-25. This symbol of
conquest is often found in the
paintings of the ancient Egyptians.
The word Lord (,^"1^|, xiipiof) in
this citation refers to the Messiah.
This is obvious from the scope and
structure of the Psalm itself, and
also from the repeated references
that are made to it in the New Tes
tament. See Matt. xxii. 41—46;
Mark xii. 35-37; Luke xx. 41-44;
Acts ii. 34; 1 Cor. xv. 25; Heb. v.
6; vii. 17, 21; x. 13. Indeed, the
first of these references, Matt. xxii.
41-46, is quite sufficient to satisfy
every unprejudiced mind, that this
is a Messianic Psalm ; and that the
address of Jehovah, given in the
first verse, was made directly to
his Son. "While the Pharisees
were gathered together," says Mat
thew, " Jesus asked them, saying,
What think ye of Christ? whose
son is he? They say unto him,
The son of David. He said unto
them, How then doth David in
Spirit call him Lord, saying, Jeho
vah said to my Lord, Sit on my
right hand, till I shall have put thy
enemies beneath thy feet? If
David then calls him Lord, how is
he his son?"
It is evident, therefore, that God
has honored his Son by assigning
to him the place of highest honor
and authority, until he shall have
completely subjugated all his and
our enemies. But no such honor
as this was ever conferred on an
7

ister for them who shall be
3 heirs of salvation ?
vi. 22 ; Matt. xxiv. 31 ; Luke xvi.
22; Acts v. 19; x. 3, 4.
3 Matt. xxv. 34; Rom. viii. 17;.
Gal. iii. 29 ; 1 Pet. i. 4 ; iii. 7.

angel. On the contrary, as he

14. Are they not all minis
tering spirits, etc.? — The inter
rogative mode of expression, as it oc
curs in this verse, is not used to
indicate any doubt or uncertainty
on the part of the writer, but just
the reverse. It is a figure of
speech, often used in all writings,
sacred and profane, to express an
obvious truth in the most pointed
and forcible manner. See, for ex
ample, Balaam's reply to Balak,
Num. xxiii. 19, and God's reply to
Job, given in chapters xxxviii,
xxxix, xl, and xli. There can be
no doubt, then, that all the angels,
of whatever rank and order, are
now ministers of Christ ; and that
they are sent forth, under him, to
minister in behalf of those who
are about to inherit salvation. The
Apostle does not mean to say that
the angels have all actually left the
realms of light, and come to this
world to minister to the saints.
This is no doubt true of many of
them. But the words of the Apos
tle do not of necessity imply that
it is true of them all. His mean
ing is more general. What he in
tends to say is simply this: that
under Christ, it is now the busi
ness of all angels, from the high
est to the lowest, to aid in the work
of redeeming man; and in carry
ing out this work to its final con
summation. Some of them may
be sent to frustrate the wiles and
devices of Satan and his fallen,
compeers (Jude 6); some, to pun
ish wicked men (Gen. xix. 1-26 ; 2
Kings xix. 35; Acts xii. 23); some,
to preside over the councils and

74

HEBREWS.

[ii. 1.

(ii. 1.) •Therefore we ought
to give 2 the more earnest heed
to the things which we have
1 Ch. xii. 25, 26.

courts of princes (Dan. x. 20, 21 ;
xi. 1; xii. 1); some, to aid provi
dentially in bringing men to re
pentance (Acts x. 1-8) ; some, to
take care of the living saints (2
Kings vi. 15-23 ; Psa. xxxiv. 7 ;
xci. 11; Dan. iii. 25-28; vi. 22;
Matt, xviii. 10; Acts v. 19; xii. 7-
10) ; some, to comfort dying saints
and to bear their spirits home to
glory (Luke xvi. 22); some may
peradventure remain in Heaven to
minister to the spirits of the just
made perfect; and some may go,
as Christ's ambassadors, to other
worlds, to assist in there executing
his decrees and purposes. But as
the mediatorial reign of Christ,
though extending over all worlds,
is designed primarily and chiefly
for the redemption of man, so also
is the ministration of the countless
myriads of angels that serve under
him. They are all sent forth to
minister in some way, directly or
indirectly, for the benefit of those
who are the heirs of salvation.
This is the end of our author's
first argument drawn from the ex
alted rank and character of our
blessed Lord and Redeemer. He
has yet much to say of him in
many respects. But being himself
deeply impressed with a sense of
the obligations which all men are
under to love, honor, and obey
such a Savior ; and perceiving at
the same time the dreadful conse-.
quences of their neglecting to do
so; he suddenly breaks off from
his direct line of argument, and
draws from his submitted premises
the conclusion which follows.

heard, lest at any time 3we
should let them slip.
2 Deut. iv. 9, 23; Prov. ii. 1-6.
3Ch. iv. 1; Matt. xiii. 18-22.

III. Ch. ii. 1—4. Danger of neg
lecting what God has revealed
to us through his Son.
1. Therefore we ought, etc. —
The word therefore (hia tovto) is
illative, and forms the hinge of the
Apostle's argument. It is the con
necting link between the conclu
sion which follows, and all that he
has said in the preceding chapter,
touching the revelation which God
has made to us through his only-
begotten Son. He argues that
since it is an indisputable fact, that
God has spoken to us by his Son,
who is himself the Heir of all
things, the Creator of all things,
and the Upholder of all things ; the
brightness of the Father's glory and
the express image of his essence ;
and since he is himself the expia-
tor of our guilt, endowed with all
the attributes of Divinity, and in
finitely exalted above all angels, it
follows, of course, that "we should
give the more earnest heed to the
things which we have heard" from
the Father, through bim and concern
ing him. The Apostle proceeds here
on the assumption that wherever
much is given, there also much is al
ways justly expected and required
(Luke xii. 47, 48 ; Matt. xi. 20-24).
And hence he measures the greater
extent of our obligations to givo
heed to the things spoken, both by
the greater fullness of these revela
tions and also by the greater dig
nity of Him through whom they
have been made to us. According
to our author, there is resting on
every man who hears the Gospel,
an obligation to receive and obey
it, that is commensurate with the
infinitely exalted character of
Christ.

ii. 1.]

HEBREWS.

75

the things which we have
heard. — By these are meant sim
ply the facts, precepts, promises,
warnings, and threatenings of the
Gospel. They are of course very
numerous ; but the following brief
summary of the main points may
suffice for illustration. It seems,
then, (1) that God made man up
right, in his own image and after
his own likeness ; pure, holy, and
happy (Gen. i. 26, 27; Eccl. vii.
29; Eph. iv. 24; Col. iii. 9, 10).
(2) That Adam fell by disobe
dience, bringing death upon him
self and on his entire posterity
(Gen. iii. 1-19; Rom. v. 12, 18, 19;
1 Cor. xv. 21, 22). (3) That in
this fallen condition, man was
morally helpless, unable to do any
thing whatever either to please
God (Rom. viii. 8), or to save him
self from the incurred penalty of
God's violated law (Rom. iii. 20;
viii. 13-25). (4) That while man
kind were all in this .deplorable
and helpless condition, God merci
fully interposed in their behalf, and
provided for them a remedy; a
remedy perfectly suited to their
wants ; and which at the sa*ne
time meets the requirements of his
own government so far that he can
now be just in justifying every one
who truly believes in Jesus (John
iii. 16; Rom. iii. 21-31). (5)
That for the purpose of perfecting
this plan of Divine mercy, and car
rying it into effect for the salvation
of the world, the Son of God him
self became incarnate (John i. 14) ;
tasted death for every man (2 Cor.
v. 14, 15; 1 Tim. ii. 6); was bur
ied and rose again the third day,
according to the Scriptures (1 Cor.
xv. 1-4); reascended to the heav
ens (Acts i. 9) ; offered his own
blood in the Holy of holies not
made with hands (ch. ix. 12, 24) ;
and was then crowned Lord of all,
" angels, and authorities, and pow
ers being made subject to him" (1

Peter iii. 22). _ (6) That he then,
according to his promise, sent the
Holy Spirit to qualify the Apostles
for the work of their mission (John
xvi. 13; Acts i. 8) ; to convince the
world of sin, and of righteousness,
and of judgment (John xvi. 7-11);
and to dwell in his saints as their
comforter and sanctifier (Rom. viii.
11; 1 Cor, vi. 19; Gal. iv. 6; Eph.
iv. 18), helping their infirmities
(Rom. viii. 26), and strengthening
them with might even into the
inner man (Eph. iii. 16). (7)
That salvation from all past per
sonal transgressions is now prom
ised to all who truly believe in
Christ ; confess his name before
men , repent of their sins ; and
who, in obedience to the authority
of Christ, are baptized into the
name of the Father, and of the
Son, and of the Holy Spirit (Mark
xvi. 16; Acts ii. 38; Rom. x. 10).
(8) That all who are thus received
into the Kingdom of Heaven on
Earth, and who continue to give
all diligence in walking soberly
and righteously and godly in this
present world, will ultimately be
admitted into the everlasting King
dom of our Lord and Savior Jesus
Christ (2 Pet. i. 5-11). (9) That
those who neglect the Gospel, and
obey not the truth, but obey un
righteousness, will be finally ban
ished with an everlasting destruc
tion from the presence of the Lord
and from the glory of his power (2
Thess. i. 9; Rev., xx. 11-15).
Such is a very brief summary of
the things which we have heard
from God through his Son and his
own chosen Apostles ; and to which
our author would have us give the
more earnest heed.
lest at any time we should let
them slip: — Or rather, lest per
chance we should be drifted away
from them (Ttapapinjufizv aor. 2, sub.
pass.); "as a ship," says Luther,
" shoots away into destruction."

76

HEBREWS.

[ii. 1, 2.

(2) For if 1ihe word spoken I obedience received a just 3rec

by angels was steadfast, and
B every transgression and dis-
1 Deut. xxxiii. 2 ; Psa. lxviii. 17 ;
Acts vii. 53 ; Gal. iii. 19.
2 Ex. xxxii. 27, 28; Lev. x. 1, 2;

Our author represents us all as on a
stream, the natural tendency of
which is to carry us downward to
ruin. If it is any one's purpose to
go there with the devil and his an
gels, it is an easy matter for him
to do so. No exertion on his part
is at all necessary. Like a man
that is afloat above the falls of
Niagara, he has but to fold his
arms, give himself up to the nat
ural current, and very soon he will
be beyond the reach of mercy.
But the man who would reach the
haven of eternal rest must of ne
cessity make an effort. He must
lay hold of all the means and helps
which God has graciously provided
and offered to him in the Gospel;
or otherwise, he must soon perish
forever. "Strive," says Christ, "to
enter in at the strait gate ; for
many, I say unto you, will seek to
enter in and shall not be able"
(Luke xiii. 24). Why not? Be
cause they do not strive until it is
too late ; until they have allowed
themselves to be carried away be
yond the proper limits of safety
and security. " When once the
Master of the house," he says, " is
risen up, and has shut the door,"
then all cries for help and mercy
will be in vain. See Luke xiii. 25-
28 ; Prov. i. 24-28 ; and Matt. xxv.
11-13. And hence the necessity
of making our calling and election
sure (2 Pet. i. 10) by now giving
diligent heed to the things which
we nave heard.
2. For if the word spoken by
angels was steadfast. — The
Apostle now proceeds to give a
reason for what he has so strongly

ompense of reward ;
Num. xi. 33; xiv. 28-37; xv. 32-
36 ; xvi. 31-35 ; 1 Cor. x. 5-12.
3 Ch. x. 35 ; xi. 26.

urged in the preceding verse, viz.,
that we should give the more
earnest heed to the things which
we have heard from God through
his own well beloved Son. This ho
insists we should all do in view of
our greater responsibilities. For
if the law which God gave to the
Israelites through the ministration
of angels was steadfast, and every
positive transgression (itapdfiagis)
of it, and even every mishearing or
neglect (rtapaxorj) of it received a
just recompense (iiifdaTtoBotsia, a
paying off of wages, a requital in
the sense of either reward or pun
ishment), then, how, he asks, can
we escape unpunished, if we neg
lect the fuller and more gracious
means of salvation which God has
offered to us in the Gospel ? This
mode of reasoning is what logicians
call " a minori ad majus ; " from
the less to the greater. The argu
ment rests on the assumption that
an increase of light and privileges
implies also an increase of respon
sibility on our part
That " the word spoken by an
gels " means the Sinaitic Law, is
quite obvious from sundry other
passages of Scripture as well as
from the context. Paul, for exam
ple, -writing to the Galatians, says,
the Law "was ordained by angels
in the hand of a mediator" (Gal.
iii. 19) ; that is, it was promulgated
through the intervention of angels,
and by the hand of Moses acting as
a mediator between God and tho
people. See also Deut. xxxiii. 2 ;
Psa. lxviii. 17; and Acts vii. 53.
It is evident, therefore, that angels
were present at the giving of the

«.2*3.]

HEBREWS.

77

(3) 1 How shall we escape, if
we neglect 2 so great salvation ;
which at the first 3 began to be
1 Ch. xii. 25 ; Matt, xxiii. 33 ; 1
Pet. iv. 17, 18.
2Ch. v. 9; vii. 25; John iii. 16-
18; Acts iv. 12: 1 Tim. i. 15; Titus
ii. 11.

Law from Mount Sinai, and that
they performed some part in its
promulgation, as the Jewish Doc
tors believed and taught (Joseph.
Ant. xv. 5, 3). But in what that
part consisted is not so clear. Nor
is it at all necessary that we should
understand this. (Deut. xxix. 29).
It is revealed that the angels served
as God's ministers, in some capacity,
in the giving of the Law from
Sinai ; and it is further revealed
that every objective transgression
of that Law, and even every sub
jective, neglect of it, received its
just punishment. The man, for
instance, who was found gathering
sticks on the Sabbath-day, was
stoned to death (Num. xv. 32-36) ;
and the man who would presumptu
ously neglect to hear the instruc
tions and warnings of the Priest,
touching the requirements of the
Law, even that man was to be put
to death (Deut. xvii. 12, and xxvii.
26). This, then, being so, how fear
fully great are our responsibilities
under the superior light of the Gos-
el; and how very penetrating and
eart-searching is the following in
terrogatory. 3. How shall we escape, etc.
— In what way, and by what means
shall we escape the just recompense
of our neglect? If there was no
way by which the Jews could escape
under the Old Economy, then how
shall we escape under tbe superior
light and increased responsibilities
of the New? This question has
been on file for the last eighteen
hundred years ; but as yet no satis-

h"

spoken by the Lord, and 4was
confirmed unto us by them that
heard him ;
3 Matt. iv. 17 ; Mark i. 14 ; John
i.-18. 4 Matt, xxviii. 19, 20 ; Acts ii. 14-
40; iii. 12-26.

factory answer has been given to
it. Indeed, the Apostle did not
propose it as a problem for solu
tion. It is another case of erolesis
in which the author affirms with
strong emphasis the utter impossi
bility of any one's being saved who
neglects the means of salvation
which God has so graciously
offered to us in the Gospel. The
pronoun "we" in this clause is em
phatic, and comprehends all who
have heard and received the offer
of salvation through Christ. The
object of the Apostle here is, not
to contrast any one class of Jews
with another, or any one class of
Christians with another, but to con
trast all Jews as subjects of the
Old Covenant with all Christians
as subjects of tbe New Covenant;
and that, too, for the purpose of
showing the greater obligations of
the latter, and the consequent dan
gers of neglecting the provisions of
the Gospel. And hence he includes
in this strong interrogation all the
professed followers of Christ,
whether they be of Jewish or of
Gentile origin.
if we neglect so great salva
tion. — It is not necessary that we
should positively reject or despise
God's offers of mercy and means of
grace, in order to seal our final con
demnation. Toeffectthis, it is enough
that we simply neglect (a/is^oavtEf)
the means of salvation- which
God has provided. "He that be-
lieth not on me," says Christ, " is
condemned already, because he has
not believed on the only-begotten

78

HEBREWS.

[ii. 3.

Son of God" (John iii. 18). And
again he says, " He that believeth
not the Son shall not see life; but
the wrath of God abideth on him"
(John iii. 36). In all such passages
the word believe implies not only
faith subjectively considered, but
also the obedience of faith as illus
trated in the eleventh chapter of
our Epistle. And hence Christ
says on another occasion, " He that
is not with me is against me ; and
he that gathereth not with me,
scattereth abroad" (Matt. xii. 30).
A strict observance of all the com
mandments and ordinances of God,
is therefore indispensable, not as a
means of procuring salvation, but
as a condition of enjoying what
Christ has himself freely purchased
for us with his own blood.
There is an implied contrast
here between the salvation which
was offered to the Jews, on the
conditions of legal obedience; and
that which is now offered to all, on
the conditions, of Gospel obedience.
The former was relative; but the
latter is absolute. The former was
procured through carnal ordinan
ces imposed on the people till the
time of reformation; but the latter
has been procured for us through
the blood of Christ. The former
was temporal; the latter is eternal.
And hence it is properly called a
"great salvation,' involving as it
does the free and full pardon of
sin ; the justification and sanctifi
cation of the sinner ; the redemp
tion of the body from the corrup
tion of the graye ; and the eternal
glorification of both the soul and
the body in the everlasting King
dom of our Lord and Savior Jesus
Christ. which began to be spoken by
the Lord. — The author does not
mean that this salvation was
wholly unknown to tho ancients.
The good news of redemption
through Jesus Christ was enigmatic

ally suggested even to our first
parents before they were expelled
from Eden. (Gen. iii. 15) ; and the
subject was afterward more fully
revealed to Abraham (Gen. xii. 3;
Gal. iii. 8) and the Prophets (Isa.
liii; 1 Peter i. 10-12). Neverthe
less, it is certainly true in a very
important sense that Christ by_ his
appearing " brought life and im
mortality to light through the Gos
pel ",(2 Tim. i. 10). He was the
first to reveal to the people by his
teachings, his sufferings, and his
triumphs, the true economy of the
grace of God which " bringeth sal
vation to all men." And hence it
is that the most ignorant subject of
his Kingdom knows more of the
way of life and salvation through
the atoning blood of Christ and
the renewing influence of the Holy
Spirit, than did even John the
Baptist (Matt. xi. 11). How far
Christ himself, while on Earth, re
vealed to his disciples the plan of
redemption, it may be difficult to
say. But from sundry passages of
Scripture (Matt, xxviii. 20; John
xiv. 26), it seems probable that he
instructed them in nearly all, if
not in quite all of the laws and
principles of his Kingdom. And
hence our author says that this sal
vation which " at the first began to
be spoken by the Lord" was after
ward " confirmed unto us by them
that heard him ; " that is, by the
Apostles and Prophets who were
eye and ear witnesses of his per
sonal ministry (Acts i. 8, 21, 22; 1
John i. 1-3).
From this remark, it is inferred
by Bleek, Alford, and others, that
Paul is not the author of this Epis
tle. For it is manifest, they say,
that the writer classifies himself
with those who had not heard the
Lord, in contrast with those who
had heard him. But it appears
from Gal. i. 11-24, that Paul had
not only heard and seen Jesus, but

ii. 4.]

HEBREWS.

79

(4) 1 God also bearing them
witness, both with signs and
wonders, and with divers mira-
'Acts ii. 32, 33; iii. 15; iv. 10;
xiv. 3 ; xix. 11, 12.

that he had also actually received
from him his commission and all
his qualifications as an Apostle.
This is a plausible objection
against the Pauline authorship of
the Epistle ; but that it is not valid,
will appear from the following con
siderations : (1) It seems probable
that in the above remark, the au
thor has reference only to Christ's
personal ministry on Earth ; and
consequently that he speaks here
only of those who saw Christ,
heard him, handled him, and con
versed with him, during the period
of his earthly ministry. If so,
then Paul may in fact have be
longed to that class of Christ's min
isters who did not hear and see
him during the period to which our
author refers. At all events, he
certainly did not hear him in the
full and pregnant sense in which
the word hear is used in this con
nection. (2) It is not the author's
purpose here to vindicate his own
authority as an Apostle, or to give
prominence to himself in any way ;
but just the reverse. He aims sim
ply to vindicate the claims and the
authority of the Gospel, and while
doing so to keep himself in the
background as much as possible.
And hence by a common figure of
rhetoric (anacoenosis), he seems to
have purposely associated himself
with his readers, as he often does
in other parts of the Epistle (iii.
14; iv. 1, 2, 3, 11, 14, 15, 16; vi. 1,
3, etc.), in order that he might have
as strong a hold on their sympa
thies as possible. See Introduction
1 1. Div. ii. 2.

cles, and gifts of the Holy
Ghost, z according to his own
will? 2 Matt. xi. 26 ; Luke x. 21 ; xii.
32 ; Rom. ix. 11-16 ; Eph. i. 5, 9,
11.

4. God also bearing them
witness. — God himself is ever
present with whatever agents or
ministers he employs to work
out any given end or purpose.
"My presence," said he to Mo
ses, " shall go with thee, and I
will give thee rest" (Ex. xxxiii.
14). "I am not alone," says
Christ (John viii. 16); "the
Father that dwelleth in me, he
doeth the works" (John xiv. 10).
So also God was ever present with
the Apostles, confirming their testi
mony with signs, and wonders, and
divers miracles, and distributions
of the Holy Spirit, according to
his own will. There are not so
many different kinds of miracles,
wrought by God in attestation and
confirmation of the truth ; but they
are rather the same miracles
viewed under different aspects. It
is. plain, as Ebrard says in sub
stance, that miracles may be re
garded in a fourfold aspect; first,
with regard to their design, as signs
(cv/J-Eia, fifntOi miraculous testimo
nies in behalf of the truth ; sec
ondly, with respect to their nature,
as wonders (tepata, E'npin), su
pernatural acts calculated to excite
wonder and amazement in the
minds of those who witnessed
them ; thirdly, with respect to their
origin, as manifestations of super
natural powers (Svvd/ieis, JlfaOipJ);
and finally, in their specifically
Christian aspect, as gifts and dis
tributions of the Holy Spirit (itvtv-
[Aato$ ayiov (jiEpirr^iol,) imparted to
the original witnesses and proclaim-
ers of the truth, according to the

80

HEBREWS.

will of God (1 Cor. xii; Eph. iv.
11). REFLECTIONS.
These might be multiplied almost
indefinitely. But it is hoped that
the few suggested under each sec
tion will be sufficient to induce the
thoughtful reader to reflect and
meditate^ on the text for himself;
and to draw from it such lessons
of comfort and consolation, as are
best- adapted to his own immediate
Wants and circumstances. The fol
lowing are given but as a specimen :
1. God has certainly spoken to
fallen man (ch. i. 1). Of this we
have very strong evidence in this
first section of our Epistle ; the
thoughts of which are as far above
the conceptions of the most gifted
heathen poets and philosophers, as
Heaven is above the Earth. Com
pare, for instance, the theology of
this section with the theology of
Homer and Hesiod; and mark the
infinite contrast.
2. But just as certain as God
spoke to the ancients, first by the
Prophets and afterward by his Son,
so certain it is that he now speaks
to us in and through every book,
chapter, and verse of the , Holy
Scriptures. " For whatsoever things
were written aforetime, were writ
ten for our learning, that we
through patience and comfort of the
Scriptures might have hope" (Bom.
xv. 4). The canon of Holy Writ
was framed for our benefit, on
whom the end of the ages has
come. And hence we should re
ceive every word of the Bible as
the living voice of Jehovah; for
" all Scripture is given by inspira
tion of God, and is profitable for
doctrine, for reproof, for correc
tion, for instruction in righteous
ness; that the man of God may
be perfect, thoroughly furnished for
every good work" (2 Tim. iii. 16,

3. The harmony of the Old and
New Testament Scriptures is com
plete. As the Christian Fathers
taught, " The New Testament lies
concealed in the Old; and the Old
Testament lies patent in the New."
The one is but the complement of
the other. The revelations of the
New Testament are fuller and sim
pler, and consequently more en
couraging than those of the Old;
but together they serve to develop
and illustrate one plan of mercy
and grace for the salvation of the
world. 4. The Eloheem Jehovah of the
Old Testament, is the Father, Son,
and Holy Spirit of the New.
Sometimes, indeed, these names are
ascribed to the Father alone (Psa.
ii. 2, 7; xlv. 7; ex. 1, 2, 4); and
sometimes to the Son alone (Psa.
xlv. 6 ; Jer. xxiii. 6) ; but gener
ally, as in Gen. i. 26 ; iii. 22, 23,
they each comprehend the whole
Godhead; the former expressing
the infinite power, and the latter
the essential being and eternity of
the Deity. And hence it follows
that the Father, the Son, and the
Holy Spirit, are the one eternal,
immutable, and omnipresent God.
" Hear, O israel, Jehovah our Elo
heem is one Jehovah" (Deut.
vi. 4).
5. The evidence of Christ's Di
vinity given in this section is full
and complete. He is the Creator
of all things; the Upholder of all
things; the effulgence of the
Father's glory and the exact like
ness of his substance. He is asso
ciated with the Father in the gov
ernment of the universe; is called.
God by the Father himself; and as
God he is worshiped by all the
holy angels. His throne is eternal ;
and though he will roll up the
heavens as a curtain, and change
and readjust them as a worn-out
garment, he himself is still the
same, "yesterday, to-day, and for-

HEBREWS.

81

ever." If these facts are not suffi
cient to prove beyond all doubt the
Divinity of the Lord Jesus, then
will our Socinian friends have the
kindness to tell us what evidence
would be sufficient for this pur
pose? 6. We have also in this section
abundant evidence of God's willing
ness to save sinners. The obstacles
that lay in the way of his doing so
were of course very great. Great
indignity had been cast on himself
as well as on his government, by
the sin of man. All mankind had
become enemies to him by wicked
works (Col. i. 20, 21), and the hu
man heart had itself become des
perately wicked and polluted (Jer.
xvii. 9; Matt. xv. 19). To remove
these obstacles out of the way, was
of course a very difficult problem.
But " all things are possible with
God." He so loved the world, even
when it was dead in trespasses and
sins, that he gave his Son, his only
Son, to make expiation and pro
pitiation for the sins of mankind
(John iii. 16 ; Rom. v. 8 ; viii. 32).
He sent the Holy Spirit to convince
the world of sin, and of righteous
ness, and of judgment (John xv.
26; xvi. 8-11); and also to dwell in
the hearts of his children as their
Comforter and Advocate (John xiv.
16, 17; xvi. 7; Rom. viii. 26). He
sent holy angels to minister to the
heirs of salvation; and he has

given to us the Holy Bible as the
rule of our faith and practice. He
created the Church, and furnished
it with all that is necessary for our
edification and growth in the Di
vine life. Who, then, can doubt,
that as a Father pities and loves his
children, so also the Lord pities and
loves those who earnestly endeavor
to serve him ?
7. How transcendently great are
our obligations to love and serve
God, through Christ, for his abound
ing goodness to us poor miserable
sinners (ch. ii. 1-4). If, to re
deem us from death, he spared not
his own Son, but delivered him up
for us all; if he has sent his
Holy Spirit to enlighten, comfort,
and sanctify us ; if he watches over
us with even more than a Father's
care; and if he has promised to
save us from our sins, to deliver us
from the corruption of the grave,
and to crown us with honor, glory,
and immortality in the everlasting
Kingdom of our Lord and Savior
Jesus Christ, on the simple con
dition that we give him our poor
hearts, and consecrate our lives to
his service — then who can estimate
the extent of our obligations to
do this ? And who can estimate
the infinite remorse and agonies of
those who live and die in tbe neg
lect of this great salvation ! May
Heaven save us from the folly and
destiny of all such.

82

HEBREWS.

SECTION II (ii. 5-18).

The main object of the Apostle
in this section is to encourage the
believing Hebrews to persevere in
their Christian course, by present
ing to them sundry motives drawn
chiefly from the humanity of
Christ; from his oneness with us,
and his great love, condescension,
sympathy, and sufferings for us.
Having presented the origin and
greatness of the salvation that is
offered to us in the Gospel, as a
reason why we should give the
more earnest heed to the things
which we have heard, the Apostle
now passes with consummate skill
to the consideration of some other
matters looking in the same direc
tion. He insists particularly that
we should give the more earnest
heed to the things which we have
heard :
I. Because, he says, it is through
the man Jesus and that 83'steiri of
grace of which he is author and
the finisher, that we will regain our
lost dominion over the world (w.
5-9). 1. When man was created, God
Baid to him, " Have dominion over
the fish of the sea, and over the
fowl of the air, and over every liv
ing thing that moveth upon the
Earth" (Gen. i. 28).
2. But in consequence of sin,
man has, in a great measure, lost
this dominion (Gen. iii. 15-24).
Satan for a time got possession of
this world (Psa. lxviii. 18; John
xii. 31; xiv. 30; xvi. 11 ; 2 Cor.
iv. 4; Eph. ii. 2; 1 John v. 19;
Rev. xii. 9); and by his cunning
artifice and hellish malice, he not
only enslaved man, but actually

turned many of the elements of
the world against him. Even the
worm and the insect now luxuriate
on his fallen remains.
3. That this state of things is,
however, only temporary, and that,
according to God's purpose, man
will again have at his command the
dominion of the world, is manifest
from the eighth Psalm, in which
David says, " What is man, that
thou art mindful of him ? or the
son of man, that thou visitest him?
For thou hast made him a little
lower than the angels, and hast
crowned him with glory and honor.
Thou madest him to have dominion
over the works of thy hands; thou
hast put all things under his feet;
all sheep and oxen, yea, and the
beasts of the field ; the fowl of the
air, and the fish of the sea, and
whatsoever passeth through the
paths of the seas."
• 4. From this passage, then, it is
quite evident that God intends that
man shall possess and hold the
world as his lawful and rightful
patrimony. But this, says Paul,
has not yet been accomplished:
"We do not yet see all things put
under him."
5. But what do we see? "We
see Jesus," says he, "who was
made a little lower than the angels,
so that he by the grace of God
might taste death for every man,
crowned with glory and honor for
the suffering of death." All tilings
are put under him as our Leader
and Captain. And this is therefore
to us a sure pledge that in due time
the dominion of the world will be
restored to man ; that he will enjoy
the whole habitable Earth as his
home, and that he will rule over it

HEBREWS.

83

as his rightful patrimony, even as
Adam ruled over Eden before he
fell. II. But just here arises another
thought that requires further de
velopment and illustration ; the
consideration of wliich occupies
the remainder of this section (v.v.
10-18). The Apostle has said in
the ninth verse that Jesus was
made a little lower than the angels,
so that he by the grace of God
might taste death for every man.
The question, then, naturally occurs
here, Why was this ? Why did the
Logos assume a nature that is a
little lower than that of the angels,
with the view of tasting death for
every man ?
1. The reason assigned by our
author is, that it became God the
Father, in bringing many sons unto
glory, to make the Captain of their
salvation perfect through sufferings
(v. 10). The full meaning of this
remark he does not stop to develop.
But in the light of what follows in
this section, and what is clearly
taught in many parallel passages,
it is evident —
(1.) That this was required by
the nature and government of God.
Without an atonement adequate to
meet and satisfy all the claims of
Divine Justice against man, there
could be no pardon; no emancipa
tion from the dominion of sin and
Satan; no recovery of man's lost
dominion over the world ; and of
course no bringing of many sons
unto glory.
(2.) This was required by the
nature, wants, and circumstances
of mankind. None but a suffering,
bleeding, dying Savior, uniting in
his own person all the elements-of
humanity, as well as all the' attri
butes of Divinity, could take hold
of the affections and so control the
hearts and lives of men as to bring
them • back again to God, and
make it possible for him to re

store to them their forfeited in
heritance. (3.) When Christ became a man,
it was then necessary that, as a
man, he should be educated and
qualified for the great work that
was before him. He had to grow
in knowledge and in experience,
like other men (Luke ii. 52). And
hence we see that it became God to
make Jesus perfect through suffer
ings — (a) with reference to the
claims of his own government on
man ; (b) with reference to the con
dition and wants of mankind ; and
(c) with reference to the educa
tional wants and requirements cf
Christ's human nature.
2. And now to show that this
was no new device, but that God
had so decreed from the beginning,
the Apostle makes sundry quota
tions from the Old Testament
Scriptures, clearly demonstrating
that even under the Law, it was
God's revealed purpose that the
Messiah should be one with his
brethren (yv. 11-13).
3. And hence it was that, in har
mony with God's ancient- purpose,
the Logos became flesh ; and thus,
as a man, was made a little lower
than the angels : so that by his
death he might be able (1) to de
stroy Satan, wrho has the power of
death; and (2) that he might deliver
those who had been made captives
by Satan, and who through the fear
of death were all their life-time sub
ject to bondage (vv. 14, 15).
4. The necessity of Christ's be
ing made a little lower than the
angels by becoming a man — a suf
fering, bleeding, sorrowful man — is
still further amplified and illustra
ted by the fact that he came to help
fallen men, and not angels. Ard
hence it behooved him to become
like unto his brethren in all things
(sin only excepted), so that, as
their officiating High Priest, he
may th"e more readily and fully

HEBREWS.

[ii. 5.

sympathize with them in all their
trials, temptations, and sufferings
(vv. 16-18).
This section, therefore, comprises
the two following subdivisions :
1. Ch. ii. 5-9. Man's dominion

over the world to be restored
through Jesus.
II. Ch. ii. 10-18. Why the
Word became flesh and dwelt
among us.

TEXT AND COMMENT ART.

(ii. 5) For unto the angels
hath he not put in subjection
1 Chap. i. 6 ; vi. 5 ; Matt. xii. 39.

I. Ch. ii. 5-9. Mans lost domin
ion over the world to be restored
through Jesus.
5. For unto the angels. — The
logical connection here is not very
clear ; and hence the critics are
not agreed as to what is the proper
antecedent clause of the conjunc
tion "for" (yap). Some find it in
ch. i. 13; and others in ch. ii. 4.
But it seems most probable that the
object of the Apostle is to intro
duce another line of argument co
ordinate with that which is given
in the first chapter, and leading to
the same general conclusion found
in ch. ii. 4. And hence he beauti
fully and with great rhetorical
skill and propriety, makes the ex
hortation given in ch. ii. 1-4, the
connecting link betweon the two.
In view of what is stated in the
first chapter, he says, " We ought
to give the more earnest heed to
the things which we have heard,
lest haply we should be .drifted
away from them." And this, he
says by implication, we should do
also from tho further consideration,
that God has made it the business

1 the world to come, whereof we
speak.

of Christ, and not of angels, to re
store to mankind their lost domin
ion over the world.
the world to come, whereof
we speak. — The world to come (17
oixovjxtvn 7\ fiEy&ovaa) means, not the
coming age (i aiuv o /iiiXav) as in
Matt. xii. 39, etc., but the habitable
world under the reign and govern
ment of the Messiah (ch. i. 6). It
is the world in which we now live;
and in which, when it shall have
been purified from sin, the re
deemed will live forever. For man,
it was at first created (Gen. i. 2S-
31); and to man, it still belongs by
an immutable decree of Jehovah.
This is manifest, as the Apostle
here shows, from what is recorded
in the eighth Psalm, to which in
the popular style of his age, our
author here elegantly refers. It
consists of two parts ; in the first
of which (vv. 1, 2), David cele
brates the praises of God for the
marvelous manifestations of his
wisdom, power, and goodness, dis
played in all his works. These
manifestations of the Divine per
fections are so very plain that even
babes and sucklings perceive and

n.

6,7.]

HEBREWS.

85

(6) But 'one in a certain
place testified, saying, 2 What is
man, that thou art mindful of
him ? or 3 the son of man, that
thou * visitest him ?
Ch. iv. 4; v. 6.
2 Job vii. 17, 18 ; xv. 14 ; Psa.
viii. 4 ; cxliv. 3.
3 Job xxv. 6 ; Psa. cxliv. 3, 4 ;
Isa, li. 12.

acknowledge them (Matt. xi. 25 ;
xxi. 16), and thus put to silence
the profane scofiings of ignorant
and foolish men, who say in their
hearts, "No God" (Psa. xiv. 1).
In the second part (w. 3-9), the
author speaks particularly of God's
favor and goodness to man : " When
I consider thy heavens, the work
of thy fingers, the Moon and the
stars which thou hast ordained,"
then he says I am constrained to
exclaim, 6. What is man, that thou art
mindful of him? — That this has
reference to mankind in general,
and not to Jesus Christ personally
considered, as some have alleged,
is evident from the Psalm itself, as
well as from the scope of the Apos
tle's argument. It is God's care for
the human race, as such, and not
for any one person in particular,
which so much excites the wonder
and ^admiration of the Psalmist.
When he looked upon the heavens
as the work of God's fingers, and
thought of the Moon and the stars
which he (God) had created, he
was amazed that a Being so ex
alted, so excellent, and so glorious,
should ever condescend to think of
man and to supply his numerous
wants. or the son of man, that thou
Visitest him ? — This, in connection
with the preceding clause, is a case
of synonymous parallelism. " Son
of man' (^7^ 1^> v'l0S a,v9purtov)
in the latter clause is equivalent to

(7) Thou 5 madest him a little
lower than the angels ; thou
crownedst him with glory and
honor, [and didst set him over
the works. of thy hands:]
4 Gen. 1. 24 ; Luke i. 68, 78.
5 Psa. viii. 5 ; John vi. 7.

7 Kai KaTFOTTja-as . . . crov Rcc. Omitted
by Tisch., T. S. Green, Alford, B, K, L, etc.

"man" (E'l'JJ?, avBpurto;) in the
first; and each of these terms is
used generically for the race. The
word visit pp^), according to He
brew usage, means to manifest one's
self to another, for the purpose of
either blessing (Gen. xxi. 1; Ex.
iii. 16) or punishing (Job. xxxv.
15; Psa. lxxxix. 32). In this con
nection, both the words, visit and
remember, are used in a favorable
sense, indicating God's special care
over man, in that he provides for
him, and, as Christ says, numbers
even the hairs of his head (Matt.
x. 10).
7. Thou madest him a little
lower than the angels— Or as
the Hebrew may be more literally
rendered, Thou hast made him fall
but little short of Eloheem ; or,
Thou hast lowered him a little be
neath Eloheem. The word Elo
heem in this passage means the an
gels. It is so rendered in the Sep
tuagint, no doubt in harmony with
Hebrew usage, and most likely on
the authority of some of the an
cient Prophets ; and it is, more
over, so rendered by the author of
our Epistle.
It is still a question with the
critics whether the word little
(^P, Ppazv in) is expressive of
time or of degree. Those who take
this as a Messianic Psalm, and re
fer the words "man" and "son of
man" to Christ, generally construe
the word "little" as a particle of
time (Bleek, Lunemann, Macknight,

86

HEBREWS.

[ii. 8.

(8) Thou : hast put all things that is not put
in subjection under his feet. | 2 But now we sse
For in that he put all in subjec
tion under him, he left nothing

] Gen. i. 26-28; ix. 2; Jas. iii. 7.

Clarke) ; and so also do some
others, as Ebrard, who take these
words as referring to mankind gen
erally. But I agree with De
litzsch, Alford, Moll, and others,
that both the Psalmist and our au
thor refer here simply to the rank
which God has assigned to man in
the scale of creation. He has
made him, they say, a little inferior
to the angels; and there is no inti
mation given here or elsewhere,
that he will ever make him their
superior. That man .redeemed by
the blood of Christ, will, in his
glorified state, occupy a place of
more tender care and solicitude
than the angels, is quite probable.
This is in harmony with several
scenes in the Apocalypse (Rev. v.
11, 12; vii. 9-12); and it is in
harmony also with the teachings
of Christ in the parables of the
lost sheep, the lost piece of money,
and the prodigal son (Luke xv).
But in none of these passages is
there any evidence that man will
ever rise in rank above the angels.
As a lost and recovered child, he
will ever be an object of wonder
and sympathy throughout the uni
verse ; and the angels will doubt
less often lean on their harps, and
listen in rapture to the more tender
and transporting songs of the re
deemed. But I know of no evi
dence in the Scriptures that the
present rank of men and angels
will ever be reversed.
thou crownedst him with
glory and honor.— The two words
hero rendered glory and honor
PT7] "^3, Sdijjj xoii ti/irj) are
nearly synonymous in both tho He
brew and the Greek; and they are

under him.
not yet all
things put under him.

2 Job xxxix. 1-12 ; xli.
used, according to a' well known
Hebrew idiom, for the sake of em
phasis. Together, they express
royal dignity; and in this in
stance, they indicate the fullness of
the regal power and authority
which God has bestowed, not on
the first or on the second Adam
merely, but on the race ; or rather,
on the loyal portion of it. By a
decree as immutable as the laws
of gravitation, God has ordained
that man shall inherit the Earth
and have dominion over it.
and didst set him oyer the
works of thy hands. — This clause
is now generally rejected by the
critics as spurious. See critical
note above given by Bagster. But
it is found in the original Hebrew,
in the Septuagint, and also in MSS.
K, a, c, D, m1, etc.; and I am there
fore inclined to retain it as genuine.
8. Thou hast put all things in
subjection under his feet. — This,
with the last clause, is another in
stance of Hebrew parallelism. It
is not, however, synonymous, but
constructive parallelism, which oc
curs here. The Psalmist first ex
presses the general thought, that
God has placed man over the work
of his hands. But he does not
stop with this. To indicate still
further the degree of man's sov
ereignty over the world, he adds,
" Thou hast put all things in sub
jection under his feet." The latter
clause is, therefore, more expressive
than the former, as it indicates the
perfect and entire subjection of all
things earthly to the will of man ;
and so the Apostle reasons in what
follows. For in that he put all things

9.]

HEBREWS.

87

(9) But we see Jesus, l who
' Isa. liii. 2-11 ; John i. 14 ; Phil.
ii. 7-9.
in subjection under him, he left
nothing that is not put under
him. — In these words, there is no
reference whatever to angels, or to
other worlds or systems. It is of
the Earth, and or the Earth only,
that the Holy Spirit here speaks.
This is obvious from what follows
in the latter part of the eighth
Psalm. After saying that all
things are by the decree of Jeho
vah put under the feet of man, the
Psalmist immediately adds, by way
of explanation, the following speci
fications : "all sheep and oxen, yea,
and the beasts of the field; the
fowl of the air, and the fish of the
sea, and whatsoever passeth
through the paths of the seas." It
is to this world as it was, as it is,
and especially as it will be here
after, that both the Psalmist and
the Apostle have reference. When
God had renovated the Earth and
filled it, as a vast store-house, with
all that was necessary for the well-
being and happiness of its intended
. sovereign, he said, " Let us make
man in our image, after our like
ness; and let them have dominion
over the fish of the sea, and over
the fowl of the air, and over the
cattle, and over all the JEarth, and
over every creeping tiling that
creepeth upon the Earth. So God
created man in his own image ; in
the image of God created he him ;
male and female created he them.
And God blessed them and said
unto them, Be fruitful, and multi
ply, and replenish the Earth, and
subdue it; and have dominion over
the fish of the sea, and over the
fowl of the air, and over every liv
ing thing that moveth upon the
Earth" (Gen. i. 26-28). This is
the perpetual decree of Jehovah

was made a little lower than the
angels "for the suffering of
2 Isa. liii, 12.

with respect to the domain and the
dominion of man. True, indeed,
Satan has for a time usurped the
dominion of this world; and man
has by transgression forfeited all
claims upon it. The crown of
glory and honor has fallen from his
head because of sin ; and now he
is exposed and assailed by a thou
sand obstacles in earth, air, and
sea. And hence the Apostle adds :
we see not yet all things put
under him. — From this, it is evi
dent that the eighth Psalm is pro
phetic. The Psalmist looks rather
at the decree and purpose of Jeho
vah touching the final allotment of
this world, than to the state of
things which actually existed at the
time in which he wrote. He
means to say, that although man's
scepter is now broken, the decree
of Jehovah concerning it is not
broken. His purpose is unchange
able. And hence there can be no
doubt but that mankind will yet re
gain their lost dominion over the.
Earth. How far this will be ac
complished before the Earth shall
have been renovated by fire (2 Pet.
iii), it may be now difficult to say.
When Satan shall be bound for a
thousand years (Rev. xx. 1-6), and
the saints of the Most High possess
the Kingdom (Dan. vii. 14, 18, 22),
the prophecy of Isaiah (xi, 6-9)
may be more literally fulfilled than
we now anticipate. But whatever
may be true of this blissful era, so
long and so often foretold by the
Apostles arid Prophets, it is not at
all probable that man's dominion
over the world will be fully restored,
until the new heavens and the new
Earth appear, in which righteous
ness will forever dwell (Rev. xxi).
9. But we see Jesus. — The

88

HEBREWS.

[ii. 9.

death, 'crowned with glory and
honor; that he 2by the grace
1 Chap. i. 2-4 ; Acts ii. 33, 36 ; v.
31 ; Eph. i. 20-23 ; Phil. ii. 9-11.
2 John iii. 16 ; Rom. v. 8 ; Viii.
32; 2 Cor. v. 21 ; Titus iii. 4-6.

Apostle here makes a very striking
contrast between "Jesus" and
"man," to whom by the decree of
Jehovah, the world is to be sub
jected. " We do not yet," he says,
"see all things put under man;''
but in the coronation of Jesus, as
Lord of all, we see that the work
is in progress ; and this is, of course,
to all Christians a sure pledge that
in due time it will be fully con
summated. who was made a little lower
than the angels. — We learn from
the seventeenth verse of this chap
ter, that " in all things it behooved
Christ to be made like unto his
brethren." But they are all "a
little lower than the angels" (v. 7);
and hence it was necessary that he
too should, as a man, be made "a
little lower than the angels." For
otherwise, indeed, he would not be
a, man; would not be capable of
suffering death for every man ; and
would not be such a merciful and
faithful High Priest, as we all need
to sympathize with us in our in
firmities. That he is God, the Cre
ator of both men and angels, is
clearly taught in the first chapter;
and that he is also a man is just as
clearly taught in the second. Per
fect Divinity and perfect humanity
are both perfectly united th the
person of the Lord Jesus. Nothing
short of this, it seems, would make
him just such a Savior as we
need. for the suffering of death. —
It is still a question with expositors,
whether this phrase is grammatic
ally connected with what precedes,
or with what follows. As ren
dered in our Common Version it is

of God should 3 taste death 4for
every man.
3 Matt. xvi. 28 ; John viii. 52.
4 John i. 29; iii. 16; Rom. v. 18,
19; 1 Cor. xv. 22; 2 Cor. v. 14, 15;
1 Tim. ii. 6.
most naturally connected with what
precedes ; and seems intended to
expresB the end or purpose for
which Jesus was made a little
lower than the angels : viz., in or
der that he might be capable of
suffering death. If this is the
proper rendering, then it follows
that this expression forms a sort of
parallelism with the last clause of
the verse, and the whole sentence
may be construed as follows : " But
we see Jesus (who was made a
little lower than the angels, for the
purpose of suffering death, so that
he by the grace of God might taste
death for every man) crowned
with glory and honor." This con
struction is in harmony with the
Apostle's argument; but it does not
altogether harmonize with the laws
of grammatical arrangement. Had
our author intended to express a
parallelism by means of these two
expressions, it is not probable that
he would have separated them, as
he has done in the original, by the
intervening words, " crowned with
glory and honor." And hence I
am inclined to think with De
litzsch, Alford, and most modern
expositors, that the words in ques
tion stand connected with what
follows, and that the passage should
be rendered thus : " But we see Je
sus, who was made u, little lower
than the angels, crowned with
glory and honor, for (Jti, because of,
on account of) the suffering of
death ; " that is, on account of, and
as a reward for, his sufferings. To
this rendering there can be no
grammatical objection whatever;
and in sense it harmonizes well
with the following aud other par-

ii. 9.]

HEBREWS.

89

allel passages: "Let this mind be
in you which was also in Christ
Jesus; who being in the form of
God, thought it not robbery to be
equal with God; but made himself
of no reputation, and took upon
him the form of a servant, and was
'made in the likeness of men; and
being found in fashion as a man,
he humbled himself, and became
obedient unto death, even the death
of the cross. Wherefore God also
hath highly exalted him, and given
him a name which is above every
name ; that at the name of Jesus
every knee should bow, of things
in Heaven, and things in Earth, and
things under the Earth; and that
every tongue should confess that
Jesus Christ is Lord, to the glory
of God the Father" (Phil. ii. 5-
11). crowned with glory and
honor. — The best explanation of
these words may be found in the
above passage from the Epistle to
tbe Philippians. God had long be
fore promised that Christ should
be abundantly rewarded .for his
sufferings (Isa. liii. 12). And
hence as we are told by Luke (Acts
i. 1-11), after that he had borne
the pains and agonies of the cross,
and after he had risen from the
dead and instructed his disciples
for forty days in matters pertaining
to the Kingdom of God, he was
then taken up into Heaven, and in
the presence of adoring millions
(ch. i. 6) crowned Lord of all;
" angels, and authorities, and pow
ers being made subject unto him"
¦ (1 Peter iii. 22). This wrs first
announced to the people, as a fact,
by the Apostle Peter, on the fol
lowing Pentecost (Acts ii. 36); and
afterward it was proclaimed to
every kindred, and tongue, and
people, and nation under heaven.
See Acts iv. 10-12; v. 30-32; x. 36-
42; Eph. i. 20-23; Col. i. 23,
etc. There can be no doubt, therefore,

that Christ is now the anointed
Sovereign of the universe ; and
that he will? reign over all creatures
in Heaven, and on Earth, and un
der the Earth, until he shall have
restored to the saints their lost do
minion over this world.
that he by the grace of God
should taste death for every
man. — Instead of the phrase " by
the grace of God " (%dpiti <S)iuii),
we have in a few MSS. " without
God " (ziopis ©Eoi). This reading
was preferred by Theodoret, Theo
dore of Mopsuestia, and the Nes-
torians. But the evidence, both
internal and external, is against it;
and it is therefore now generally
rejected by the critics, as a mar
ginal gloss.
Conceding, then, that the common '
reading is genuine, let us next con
sider what is the proper grammat
ical connection of this clause with
the rest of the sentence. It is
manifestly a subordinate and de
pendent clause ; but on what does
it depend? What was done so
that (oTtoj) Jesus "might by the
grace of God taste death for every
man ? " Was he . crowned with
glory and honor for this purpose?
Surely not. His death preceded
his coronation ; and he was
crowned, as we have seen, in con
sequence of it. What then ? Was
he made a little lower than the an
gels, so that he might by the grace
of God taste death for every man ?
Clearly, to my mind, this is the
meaning of the passage. And I
would therefore prefer the follow
ing arrangement of this very com
plex sentence, as being more in
harmony with the less flexible
rules of English syntax: "But we
see Jesus (who was made a little
lower than the angels, so that he
might by the grace of God taste
death for every man) crowned with
glory and honor, on account of the
suffering of death."
The several words of this clause

90

HEBREWS.

[ii. 9.

need but little explanation. The
phrase, " by the grace of God,"
means simply that the incarnation,
death, atonement, and mediation of
the Lord Jesus, are all the offspring
of Divine love. " For," as Christ
says, " God so loved the world that
he gave his only-begotten Son, that
whosoever believeth in him should
not perish, but have eternal life "
(John iii. 16). To " taste death,"
is the same as to experience death,
or to suffer death. And the phrase
"for every man " is as plain as it
can be made ; clearly indicating
that the atonement of Jesus Christ
is for every human being, and that
all men may therefore be saved by
it. We have but to comply with
the very plain and reasonable con
ditions on which salvation is
offered to all, and then we will
finally receive " an abundant en
trance into the everlasting King
dom of our Lord and Savior Jesus
Christ" (2 Peter i. 11).
From the given explanations,
then, it is quite obvious that the
main object of the Apostle in this
paragraph (vv. 5-9), is to remind
his Hebrew brethren, that by an
irrevocable decree of Jehovah this
world belongs to man; and that
although it has been forfeited by
sin, and its dominion usurped by
Satan, it is nevertheless God's pur-
Eose to redeem it for the benefit of
is saints; not, however, through
angels, nor through the law given
by angels (eh. ii. 2); but through
that scheme of grace, mercy, and
truth of which Jesus is the Author
and the Finisher. And so also this
same Apostle testifies to his Roman
brethren. Speaking of this very
matter, he says, " For the promise
that he [Abraham] should be heir
of the world (xtypovo/io; xocsfiov),
was not to Abraham or to his seed
through the Law, but through the
righteousness of faith. For if they
who are of the Law be heirs, faith

is made void, and the promise made
of none effect. Because the Law
worketh wrath ; for where there is
no law, there is no transgression.
Therefore it is of faith, that it
might be by grace ; to the end that
the promise might be sure to all the
seed ; not to that only which is of
the Law, but to that also whieh is
of the faith of Abraham; who is
the Father. of us all" (Rom. iv. 13-
16). The promise that his pos
terity according to the flesh should
inherit the land of Canaan, was
given to Abraham and to his seed
through law. But all these legal,
carnal, and temporal arrangements
were but a type or shadow of the
more gracious provisions of the
economy of redemption through
Jesus Christ; according to which
it seems that Abraham and the
whole family of the faithful will
yet inherit the entire Earth, after
that it shall have been purified by
fire, and prepared for the descent
of the New Jerusalem. See Psa.
xxxvii. 9-11; Matt. v. 5; 2 Peter
iii. 10-13; Rev. v. 10; xxi.
How very important it is, then,
that we should all give the more
earnest heed to the things which
we have heard, lest perchance we
should be drifted away from them.
For into this renovated Earth
nothing can ever come that is im
pure or unholy. For " the fearful,
and unbelieving, and the abomina
ble, and murderers, and whoremon
gers, and sorcerers, and idolaters,
and all liars, shall have their part
in the lake that burnetii with fire
and brimstone" (Rev. xxi. S).
How, then, shall we escape if we
neglect the great salvation offered
to us in the Gospel, " which at the
first began to be spoken by the
Lord, and was confirmed unto us
by them that heard him?"

10.]

HEBREWS.

91

(10) For 'it became him, 2for
whom are all things, and by
whom are all things, in bringing
1 Luke xxiv. 26, 46.
2 Rom. xi. 36 ; 1 Cor. viii. 36 ; 2
Cor. v. 18 ; Rev. iv. 11.
3 Hos. i. 10 ; Rom. viii. 14-17 ; 2
Cor. vi. 18: Gal. iii. 26.

II. Ch. ii. 10-18. Why' the Word
became flesh and dwelt among
us. 10. For it became him. — The
Apostle aims here to meet and re
fute a Jewish objection founded on
the humiliation and sufferings of
Christ. "We have heard out of
the law," said the Jews on one oc
casion, " that Christ abideth for
ever" (John xii. 34). This opinion
was founded on such passages as
Psa. lxxii. 7, 17; lxxxix. 36, 37;
ex. 4; Isa. ix. 7 ; Ezek. xxxvii. 24,
25; Dan. ii. 44; vii. 13, 14;
Micah iv. 7 ; in which the King
dom of the Messiah is described
as an everlasting Kingdom ; and
his reign, as enduring throughout
all generations. To many of the
Jews, these passages of Scripture
seemed wholly inconsistent with
the humble life and the ignomin
ious death of the Lord Jesus.
And it was therefore eminently
proper to remove this objection as
far as possible, by showing just at
this point of the argument that the
humiliation, sufferings, and death
of Christ are, in fact, an essential
part of the scheme of redemption.
This, our author does with great
force and tenderness in the remain
ing portion of this chapter. . He
begins by saying that it " became
(triptiitv) Him for whom are all
things, and by whom are all things,
in bringing many sons unto glory,
to make the Captain of their salva
tion perfect through sufferings."
God is here represented both as

3 many sons unto * glory, to make
the 5 captain of their salvation
"perfect through sufferings.
4 Col. iii. 4 ; 2 Tim. ii. 10 ; 1 Pet.
v. 1, 10.
5 Isa. lv. 4 ; Jer. xxx. 9 ; Acts iii.
15 ; v. 31.
6 Chap. v. 8, 9 ; Isa. liii. 2-11 ;
Luke xxiv. 26, 46.

the final cause (hi 6t>) and also as
the efficient cause (Si ov) of all
things. The universe is, in fact,
but a manifestation and develop
ment of his infinite perfections.
And hence its government is not
with him a matter of caprice, or of
arbitrary choice, but of divine pro
priety. As it became God to adapt
means to ends in the work of crea
tion, so also it becomes him to do
the same in the works of provi
dence and redemption. When he
resolved to bring man}' sons unto
glory, there was then imposed on
him (if I may say it with rever
ence) a moral necessity, deep and
profound as his own nature, to
qualify Jesus for the great work
that was before him : and this, it
seems, could be done only by means
of his incarnation, sufferings, and
death. in bringing many sons unto
glory. — To whom does the parti
ciple " bringing" (ayaydi»-ra) refer?
To God the' Father, represented by
the pronoun "him" (avtu in the
dative case), or to Jesus, represented
by "captain" (apxriybv in the ac
cusative case)? The grammatical
agreement is in favor of the latter;
but the 'scope of the passage and
the general construction of the sen
tence are in favor of the former.
And hence this is now generally
regarded as a case of anacoluthon.
See Winer's Gram. §63.
The heirs of salvation are here
called " sons," in relation to God as
their Father and supreme Leader;
just as in the following verse they

92

HEBREWS.

[ii. 10.

are called " brethren," in relation
to Christ who is our Elder Brother
and also our Leader by the leather's
appointment. To bring many sons
unto glory is the same as to bring
them to Heaven. This world now
abounds in sin and suffering,
misery and death. But in Heaven
all is light, and life, and love (Rev.
xxi). the captain of their salva
tion, — The word here rendered
captain (dp^ijyd;) means properly
a leader ; one who at the head of
an army or other company leads
them onward to the goal or place
of their destination. The word is
applied by Philo to Adam, who, as
Paul says, "was a type of him that
was to come" (Rom. v 14). These
are both captains or leaders of the
entire race. But they lead to
different goals, and in opposite di
rections. The first Adam led all
to death ) whereas the second Adam
leads all to life. " For as in Adam
all die, even so in Christ shall all
be made alive" (1 Cor. xv, 22).
" For as by one man's disobedience
the many were made sinners ; so
by the obedience of one shall the
many be made righteous (Rom. v. 19).
The phrase, " many sons," as
used in our text, is not, however,
strictly equivalent to " the many "
in Rom. v. 19. The latter includes
the whole human race ; but the for
mer includes only those " who by
patient continuance in well doing,1'
follow Christ wherever he goes.
Tbe latter, it is true, will all be
raised from the dead, and forever
saved from all the effects of tho
Adamic sin ; but many of them
will, on account of their own per
sonal transgressions, be raised "to
the resurrection of dam nation"
(John v. 29), and banished "with
an everlasting destruction from the
presence of the Lord, and from
the glory of his power " (2 Thess.
i. 9). The farmer, however, will

all, without the loss of one, be
brought home to the full enjoy
ment of honor, glory, and immor
tality. And these, be it observed,
will not be a few, but a vast multi
tude which no man can number,
out of every kindred, and tongue,
and people, and nation (Rev. vii.
9, 10).
perfect through sufferings. —
The word here rendered to make
perfect (iiXeiou — from tixoi, an end,
termination) means properly to be
full, complete, wanting in nothing ;
and as applied to Christ in this
connection, it means simply that he
was by God fully qualified for the
work that was before him; that in
this respect he was complete and
entire, wanting in nothing.
In what this perfection consisted,
it may be difficult for us to ex
plain. Perhaps none but God can
understand this matter fully. But
this much we may say in general :
(1.) That it consisted in Christ's
being fully prepared to honor God
and to magnify his government, by
making an adequate atonement for
tho sins of the world. God, be it
reverently spoken, can not without
full satisfaction pardon any sin or
transgression of his law. By an
eternal moral necessity, the soul
that sinneth must die, unless by
adequate means the claims of Di
vine Justice can be fully satisfied.
(Ex. xxxiv. 7). Any attempt,
therefore, to bring many sons unto
glory without a ransom sufficient to
atone for all their transgressions,
would of necessity be a failure.
And hence it was, that when no
other means were found adequate,
God set forth Jesus Christ, as a pro
pitiatory sacrifice, for a demonstra
tion of his justice in passing by the
sins of his ancient people ; and to
show also how it is that he can
now be just in justifying every one
who believes in Jesus (Koin. iii. 25,
20). It became God the Father,

ii. 11.]

HEBREWS.

(11) For both 'he that sanc-
1 Chap. x. 10; 14 ; xiii. 12 ; John
xvii. 19.

therefore, to make his Son a perfect
Savior by the shedding of his
blood, so that by means of it an
adequate atonement might be made
for the sins of the world.
(2.) The perfection of Christ, as
the Captain of our salvation, con
sisted .also in his being relatively
adapted to the nature, wants, and
circumstances of those whom he
came to redeem. It was not
enough that he should come with
a ransom sufficient to meet and
satisfy all the claims of the Divine
Government on the sinner. He
had to look at the human, as well
as at the Divine, side of the ques
tion. He had to lay hold of hu
man nature as it was, and adapt
himself to it in such a way as
would best serve to enlighten the
understanding, renew the heart,
and control the will and the life
of our sin-ruined race. But it is a
law of the universe that " Like
loves its like." And hence it is,
that God has generally clothed
himself and his angelic ambassa
dors in human form, whenever he
has sought to manifest them and
himself to mankind in compassion,
tenderness, and love (Gen. xviii. 1,
2; xix. 1, 12, etc.). But in the
case of Jesus, the mere form of
humanity was not enough. In or
der to reach the heart of a race at
enmity with God by their own
wicked works, and to change that
enmity into love, it was necessary
that the Word should become flesh,
and by the grace of God taste
death lor every man (Col. i. 21, 22).
In no other conceivable way could
the love of God bo sufficiently man
ifested to our rebellious rac'e.
True, indeed, the benevolence, as
well as the wisdom and power of

tifieth and they 2 who are sanc-
2 Acts xxvi. 18 ; 1 Cor. i. 2 ; vi. 9-
11; Eph. v. 26; 1 Pet. i. 15, 16.

God, is revealed in every law and
ordinance of nature. It is seen in
every star that twinkles in the
firmament ; it is seen in every
flower that blooms on the land
scape; and it is seen in every
organ, and even in every element,
of the human body. Nevertheless,
our experience, as well as the light
of history, goes to prove that in all
nature there is not power suffi
cient to convert a single soul. We
love God because he first loved us,
and manifested his love to us in
giving his own dear Son to weep,
and bleed, and die for us (1 John
iv. 10, 19). This, then, is mani
festly another reason why it be
came God the Father, in bringing
many sons unto glory, to make the
Captain of their salvation perfect
through sufferings.
(3.) When Jesus became a man,
he had to be perfected, as a man.
He was, in his .infancy, endowed
with every element and attribute
of human nature in its sinless
state; and consequently these ele
ments of humanity in the person
of the Lord Jesus had all to be
educated by a severe course of dis
cipline and experience, such as is
common to man. And hence Luke
says, "he [Jesus] increased in wis
dom and stature, and in favor with
God and man " (Luke ii. 52). But no
man is fully qualified to visit the sick,
and to administer to the wants of
the afflicted, who has not himself
drunk deep of the cup of human
sorrow and of human suffering;
and hence it was that Christ had to
drink of it to its very dregs. And
now that "he himself hath suffered
being tempted, he is able to succor
them that are tempted."
11. For both he that sancti'

94

HEBREWS.

[ii. 12.

tified are 1 all of one : for which
cause ahe is not ashamed to call
them brethren,
1 Acts xvii. 26 ; 1 Cor. viii. 6 ;
Gal. iv. 4.
2 Matt. xii. 48-50 ; xxv. 40 ; John
xx. 17 ; Rom. viii. 29.

fieth, etc.— The sanctifier is Christ
himself; and the "sanctified" are
the same as the "many sons"
spoken of in the tenth verse.
These and Christ, our author
means to say, are very nearly re
lated, being together properly
called sons, "for" they are all of
one Father. The word sanctify
(2Hp, aytafu) means (1) to make
clean, to purify, to make holy ; and
(2) to consecrate, or set apart from
a common to a sacred use. In the
latter sense, it is applied both to
persons and things ; in the former,
only to persons. In the latter
sense, it has reference to state or
condition ; in the former, to charac
ter. In the latter sense there are
properly no degrees and no prog
ress; but in the former, we may
and we should make constant prog
ress. Very frequently this word
is used in one of these two senses
to the exclusion of the other; but
in our text, it is used in its most
comprehensive sense, so as to in
clude the idea of both consecration
and moral purification ; each of
which is effected through the death
and mediation of the Lord Jesus,
" who of God is made unto us wis
dom, and justification, and sanctifi
cation, and redemption" (1 Cor. i.
30). are all of one. — One what?
Some say, One race (t% hos yivov;);
some, One blood (i? ho; ai/x.ato') ;
some, One seed or offspring ({£ hor
Brtipfiatof). But the idea that they
are all of one Father (i£ ho? rtat-
pdj), .jiot Adam or Abraham, but
God, " from whom, and through

(12) Saying, 3I will declare
thy name unto my brethren,
4 in the midst of the church '
will I sing praise unto thee.
3 Psa. xxn. 22, 25.
4 Psa. xl. 10; cxi. 1; John xviii.
20.

whom, and to whom, are all
things," seems to accord best with
all the terms and conditions of the
context. for which cause he is not
ashamed to call them brethren.
— If the Sanctifier and the sancti
fied are all sons of God, having one
and the same Father, they have
also of course one common brother
hood, of which Jesus is not
ashamed ; and which, as our author
now proceeds to show, had long be
fore the date of this Epistle been
symbolically set forth in the type3
and shadows of the Old Testa
ment. 12. Saying, I will declare
thy name, etc. — This is a quota
tion from the twenty-second Psalm,
in the course of which, David, as a
type of Christ, pleads for help (1)
on the ground ef his very near and
intimate relations to God (w. 1-
10); and (2) on the ground of his
imminent danger and intense suf
ferings (vv. 11-21). After this he
changes his tone from the deepest
despondency, and breaks out into
exclamations of gratitude and praise
to God for his- signal deliverance
and the many mercies bestowed on
him (vv. 22-31). In all this,
David refers primarily to his own
personal experience, under the se
vere trials and persecutions which
he endured from Saul. During the
last seven or eight years of Saul's
reign, he (David) was surrounded
by enemies as by wild beasts ; and
his way to the throne was through
tho most violent and unreasonable
opposition. But, trusting in God,

ii. 12.]

HEBREWS.

95

he was delivered from all his foes;
and afterward, on many joyful oc
casions, he declared the name of
Jehovah to his brethren; and in
the midst of the Church, or con
gregation of Israel, he often cele
brated the praises of his Deliverer.
And just so it was with Christ,
the great antitype of David, to
whom also the words of this Psalm
have special reference, and to
whom they are, in fact, several times
applied in the New Testament.
Compare, for instance, the first
verse of this Psalm with Matt.
xxvii. 46 ; the eighth, with Matt.
xxvii. 43 ; the fifteenth, with John
xix. 28; the sixteenth, with John
xx. 25; and the eighteenth, with
John xix, 23, 24. It is therefore,
beyond doubt, a typical Psalm hav
ing reference primarily to David
and secondarily to Christ. See
notes on ch. i. 5. But as Delitzsch
justly remarks, "David's descrip
tion of personal experience and suf
fering goes far beyond any that he
had known in his own person ; his
complaints descend into a lower
deep than he had sounded himself;
and his hopes rise higher than any
realized reward. Through this hy
perbolical character, the Psalm be
came typico-prophetic. David, as
the sufferer, there contemplates
himself and his experience in
Christ; and his own, both present
and , future, thereby acquires a
background which, in height and
depth, greatly transcends the limits
of his own personality."
That this Psalm, then, has a
double reference, relating in its
highest and fullest sense to the hu
miliation, sufferings, deliverance,
and final triumphs of the Messiah,
as the antitype of David, is very
obvious. But why does our author
refer to it ? For what purpose does
he quote from it. the words of our
text? His object, as we have seen,
in this part of his argument, is to

show the very intimate relation
that exists between Christ and his
people ; it is to remind his Hebrew
brethren in Christ and to convince
others, that the Messiah was to be
a man ; a man of sorrows ; one in
nature and sympathy with the
"many sons'' whom he is bringing
home to glory. This he might
have done so far as to satisfy the
more enlightened portion of his
readers, by referring to such pas
sages of Scripture as Matt. xii. 48,
49; xxv. 40, etc., in which Jesus
speaks to and of the children of
God as his brethren. But he very
wisely pursues a different course.
He was writing for the Hebrews,
all of whom had the most implicit
confidence in the Divine origin and
plenary inspiration of the Old
Testament Scriptures. And by ap
pealing to these sacred Oracles, he
not only establishes the fact of
Christ's oneness with the sons of
God, but he furthermore shows
that this wras all in harmony with
God's ancient purpose. To us the
narratives of Matthew, Mark, Luke,
a-nd John are, of course, just as
authoritative as any other parts
of the Holy Scriptures. But not
so with many of those for whose
benefit the Epistle was written.
And hence it is that the Apostle so
often draws his proofs and argu
ments from the Old Testament, de
monstrating at the same time the
sublime unity of God's gracious
plans and purposes in all ages and
dispensations. The word church pnp, exxXvom),
in its Jewish sense, means the nar
tion of Israel assembled in Jerusa
lem ; where David and his breth
ren often celebrated the praises of
Jehovah; but, in its Christian
sense, as it is here used and ap
plied by the Apostle, it means the
united body of believers under tho
mediatorial reign of the Messiah.
The former was a type of the latter,

96

HEBREWS.

[ii. 13.

(13) And again, 1 1 will put
my trust in him. And again,
'2 Sam. xxii. 3; Psa. xvi. 1;
xviii. 2; Isa. viii. 17; xii. 2; Matt.
xxvii. 43.

2 Behold I and the children
which God hath given me.
2Isa. vm. 18; John xvii. 6-12.

just as David himself was a type
of Christ.
13. And again, I will trust in
him. — Words equivalent to these
occur in 2 Sam. xxii. 3 ; Psa.
xviii. 2; Isa. viii. 17; and xii. 2.
In the first two instances, David is
the speaker, and represents Christ
in his relations as the King of
God's people; and in the last two,
Isaiah is the speaker, and repre
sents Christ in his prophetic rela
tions. It is still a question with
the critics, to which of these our
author refers. Many think that he
refers to Isa. viii. 17; but it is
more probable that the quotation
is taken from 2 Sam. xxii. 3, or
Psa. xviii. 2. In either case, the
object of Our author in making the
citation is simply to show that ac
cording to God s will and purpose,
as revealed in the Old Testauieut,
the Messiah was to be a man, en
dowed with all the attributes and
sympathies of our nature. And
this he does here by showing that,
as a man, Christ, like David, felt
his dependence on God and trusted
in him.
Behold I and the children
which God hath given me. —
That this clause is taken from Isa.
viii. 18, is very evident. But what
is its meaning, and what bearing
has it on the argument of the .Apos
tle? How can words which in
their first intention have a clear
reference to Isaiah and his children
be applied to Christ aud his disci
ples? The proper answer to this
question is to be found in tho typ
ical relations which Isaiah and his
children sustained to Christ and
the children of God. As every di

vinely apppinted high-priest under
the Theocracy represented Christ in
his priestly office; and as every
king of the royal_ line of David
represented him in his kingly
office; so also did every true
prophet represent him to some ex
tent in his prophetical office. And
whatever, therefore, was said of
Isaiah and his sons, as types, has
reference also to Christ and the
children which God has given him,
as antitypes. See notes on ch. i. 5.
This is further indicated by the
names which God gave to this illus
trious Prophet and his two sons, to
whom reference is made in this
section of prophecy (Isa. vii. 1-ix.
7). The name Isaiah ('ni;'£?')
means salvation of Jehovah, and is
nearly equivalent to the name
Joshua or Jesus, which means "Je
hovah's salvation," or Jehovah is
his salvation. The original name
was Hoshea (pE/in), salvation
(Numb. xiii. S) ; but Moses changed
it to Jehoshua (il'CiH'J, Jehovah's
salvation (Numb. xiii. 16). After
their return from captivity, the
Jews contracted the name to Jeshua
(iv^.'.), as in Xeh. viii. 17, etc.
From this, is derived the Greek
name Jesus (lr,aois), which is from
the same root as the name Isaiah.
The eldest son of Isaiah named in
the Scriptures is called S/iear-
Jashub pViT 1NC')i -which means,
A remnant shall jcturn (Isa. vii.
3). This, then, as well as the
name Isaiah, was prophetic, and
was manifestly intended by God to
be a sign and an assurance to his
suffering people, that he had still
merciful designs in reserve for
those of them who would remain

ii. 14.]

HEBREWS.

97

(14) Forasmuch then as 'the
1 John xi. 52 ; Rom. viii. 14-17 ; ix.
26 ; Eph. i. 5.

faithful to the end : The next son
mentioned was to be called Im-
manuel (7KUBJ?), which means
" God withus." This name, it seems,
was given to the first-born son of
Isaiah by a second wife, to indicate
that God was still among his people
for their protection and deliverance
(Isa. vii. 13-16). And as evidence
of this, Isaiah was directed to an
nounce the speedy fall of the two
kings, Rezin and Pekah, who were
then threatening to overthrow Jeru
salem. " Before the child [Imman-
uel]," said God by the Prophet,
" shall know to refuse the evil and
choose the good, the land that thou
abhorrest shall be forsaken of both
her kings" (Isa. vii. 16). And
in order ¦ to impress this matter
still more deeply on the minds
and hearts of the people, God
further instructed Isaiah to call the
same child Maharshalal-Hashbaz
(13 WTT, bbw irjD), Hasie-to-the-
spoil — Speed-to-the-prey: indicating
by this name that in a very short
time, even " before the child should
know to cry, My father and my
mother, the riches of Damascus
and the spoil of Samaria would be
taken away by the king of
Assyria" (Isa. viii. 1^4). This
was all fulfilled, as predicted,
within the short space of three
years after the delivery of the
prophecy. But there is also in this proph
ecy, as in many others, a double
reference, first to the type and then
to the antitype. This is evident
from the application which Mat-
thew makes of the fourteenth verse
of the seventh chapter. See Matt.
i. 23. If, then, under the inspira
tion of the Holy Spirit, Matthew
9

children are partakers of 2 flesh
2 Matt. xvi. 17; 1 Cor. xv. 50;
Gal. i. 16 ; Eph. vi. 12.

could say with propriety, " Now all
this was done that it might be ful
filled which was spoken by the
prophet, saying, Behold, a virgin
shall be with child, an.d shall bring
forth a son, and they shall call his
name Immanuel," why may not
Paul also say, speaking by the same
Spirit, that Christ became a man,
and suffered for us, as a man, that
it might be fulfilled which was
spoken by the Prophet Isaiah, say
ing, " Behold 1 and the children
which God hath given me " ? Man
ifestly, the application which is
here made of the words of Isaiah,
in the latter case, is just as plain,
direct, and authoritative, as in the
former. Care must be taken, however, in
both cases, not to press the analo
gies too far. The name Immanuel,
as applied to the son of Isaiah, was
to the chosen people of that age a
sign that God was still among them
as their guardian and protector ;
but as applied to Christ, it is indic
ative of his Divinity, implying that
he is himself God manifest in the
flesh. There is a difference also
between the relation which Isaiah .
bore to his children, according to
the flesh, and that which Christ
sustains to his disciples, as the
children of God. But the resem
blance between the two is sufficient
to indicate that Christ and the
"many sons" that he is leading on
to glory, are all of the same family,
and that they are bound together
by cords of the deepest and tender-
est human sympathy. This is all
that the Apostle aims to prove by
these citations from the Old Testa
ment. 14. Forasmuch then : — (ind
ovv) since then. In the context

98

HEBREWS.

[ii. 14.

and blood, ' he also himself like
wise took part of the same ; that
'John i. 14; Rom. viii. 3; Gal.
iv. 4; Phil. ii. 7, 8; 1 Tim. iii. 16.
2 Ch. ix. 15 ; Isa. liii. 12 ; John xii.
24, 31-33 ; Rom. xiv. 9 ; Col. ii. 14,
15 ; Rev. i. 18.
3'Isa. xxv. 6-8 ; Hos. xiii. 14 ;

preceding, the Apostle has shown
that it was a part of God's gracious
will and purpose, as revealed in the
Old Testament, that Christ and the
children of the covenant (Gal. iii.
7, 9, 29) should all be of one
Father, and of one family. But
according to the established laws
and ordinances of nature, the chil
dren have all been made partakers
ixixoivuvtixi) of flesh and blood.
And hence it was that, in compli
ance with God's will and purpose,
Christ also partook of the same.
"Though he was in the form of God,
and thought it not robbery to be
equal with God, yet he made him
self- of no reputation, and took
upon him the form of a servant,
and was made in the likeness of
men" (Phil. ii. 6, 7). The ex
pression, " flesh and blood," says
Bleek, " betokens the whole sensu
ous corporeal nature of man, which
he has in common with the brutes,
. and whereby he is the object of
sensuous perception and corporeal
impressions ; whereby also he is
subjected to the laws of infirmity,
decay, and transitoriness of mate
rial things, in contrast with purely
spiritual and incorporeal beings. '
Frequently it is used by synecdoche
in a more comprehensive sense for
human nature ; as, for example,
in Matt. xvi. 17; Gal. i. 16; Eph.
vi. 12. And there can be no doubt
that in becoming "incarnate, the
Logos assumed human nature in
all its fullness, including every ele
ment of our spiritual, as well as of
our physical and sensuous being.

2 through death he might 3 de
stroy him that had the power of
death, that is, 4 the devil ;
1 Cor. xv. 54, 55 ; 2 Tim. i. 10 ; 1 John
iii. 8.
4 John viii. 44 ; xiv. 30 ; xvi. 11 ;
2 Cor. iv. 4 ; Eph. ii. 2.
But in this instance, as in 1 Cor.
xv. 50, the words seem to be used
in a more limited sense. The Apos
tle does not say that the children are
flesh and blood, but that they have
been made partakers of flesh and
blood; thereby making a distinction
between what constitutes the essen
tial and eternal part of man's na
ture, and what is merely accidental,
and in which we now live as in a clay
tabernacle (2 Cor. v. 1). Even this
sensuous part of our nature was
put on by Christ, so that he might
in every particular " be made like
unto his brethren," and "through
death destroy him that has the
power of death."
that is, the devil. — The word
devil (SidfioXos — from SidfSaxXw, to
calumniate) means properly a
calumniator, a traducer, an accuser,
or a slanderer. The corresponding
Hebrew word is Satan (^E/),
meaning one that hates, an enemy.
Our knowledge of this wonderful
being is quite limited. But from
the (scriptures we may learn (1)
that like man he was at first created
upright; and that like man he af
terward sinned and fell. Christ
says of him in John viii. 44, that
"he abode not in the truth ; "
which implies very clearly that he
was once in it. And Jude says (v.
6), "The angels who kept not their
first estate, but left their own
proper habitation, he has reserved
in everlasting chains under dark
ness unto the judgment of the
great day." See also 2 Peter ii. 4.
From a comparison of these pas-

14.]

HEBREWS.

99

sages, it is very manifest that Satan
was _ one of those angels who, not
being satisfied with their "first es
tate,' or original condition (ap^jj),
were cast down to Tartarus on ac
count of their rebellion. (2) There
is but little said in the Bible in
reference to the particular occasion
and circumstances of Satan's fall.
But it is pretty evident from 1 Tim.
iii. 6, that it was occasioned by
pride. Paul here admonishes Tim
othy not to appoint to the Bishop's
office " a new convert, lest being
lifted up with pride he fall into the
condemnation of the devil;" that
is, lest he fall into the same con
demnation into which the devil
fell. That this is the meaning of
the Apostle, is evident from the
fact that it is not the prerogative
of the devil to condemn any one.
He ensnares (1 Tim. iii. 7); but it
is Christ that condemns (Rom. viii.
34). How pride or any other sin
could enter Heaven, may be a mys
tery above our comprehension.
But it seems that in some way
(perhaps by comparing himself too
much with his inferiors, instead of
duly considering the Infinite),
pride got possession of Satan's
heart, begetting in him, and through
him in others, an unhallowed am
bition to rise still higher among the
principalities and powers of the
heavenly realms. They " left their
own proper habitation;" and as a
consequence were cast down to
Hades. (3) After he was cast out
of Heaven, he successfully plotted
and effected the fall of man. Why
Satan was allowed to come to this
world and tempt our first parents,
as he did, is a, question too high for
us. God alone may be capable of
fully understanding this mystery.
But the fact is indisputable. God
had said to Adam : " But of the
tree of knowledge of good and evil,
thou shalt not eat of it; for in the
day that thou eatest thereof, thou

shalt surely die" (Gen. ii. 17).
Satan, whose intellect is mar
velously great, next it may be to
that of the Infinite, was not long,
it seems, in perceiving how he
might turn this ordinance of God
to his own advantage and to man's
ruin. He knew that so long as
man was loyal to his Maker, he
and all his fallen compeers, though
numerous it may be as the leaves
and flowers of Eden, could do
nothing to his injury. But Satan
had no doubt well weighed and
considered the awful, mysterious,
and comprehensive import of the
word death in the threatened pen
alty. He saw that there was in
this thing death, a power, the pos
session of which would make him
the prince of the world (John xii.
31; xiv. 30; xvi. 11), and make
man his most abject slave (John
viii. 34). He resolved if possible
to secure it; and succeeded but
too well in his diabolical designs.
Through his influence, Adam sinned
and fell; and humanity sinned and
fell in him (Rom. v. 12, 18, 19).
the power of death. — What is
it, and in what does it consist?
This is a question which we can
now answer but in part. Until we
understand perfectly what death is,
we can not of course fully under
stand its power. But such matters
are above our weak capacity. We
know, however, that it has, in a
very important and comprehensive
sense, separated man from his
Maker (Eph. ii. 12, 13); robbed
hira of his highest spiritual power
and enjoyment (Eph. ii. 1,5);
filled his heart with enmity to God
(Gen. iii. 8; Col. i. 21); made him
the willing slave of sin and Satan
(John viii. 44; Rom. i. 28-31; 2
Cor. iv. 4; Eph. ii. 2; 1 John iii.
8 ; v. 19) ; and greatly deranged all
his physical as well as his spiritual
powers, resulting in a separation
of soul and body (Rom. v. 12 ; vi.

100

HEBREWS.

[ii. 15.

(15) And 1 deliver them z who
through fear of death were all
'Isa. lxi. 1-3; Luke i. 74, 75.
2 Job xviii. 11, 14; Psa. lxxiii. 19;
1 Cor. xv. 50-57.

23; 1 Cor. xv. 21, 22). Its power
is therefore immensely great; and
it is all used by Satan for the pur
pose of promoting bis own diabol
ical ends and purposes.
But " the Word became flesh" in
order that, by means of his death,
" he might destroy him that has the
power of death. ' The word de
stroy (xatapyiu) does not mean to
annihilate, but simply to render
useless, to bring to naught. The
Apostle John expresses the same
thought in his first Epistle (ch. iii.
8) where he says, " For this pur
pose was the Son of God mani
fested that he might destroy (xvay)
the works of the devil." The mere
destruction of Satan himself would
not accomplish God's purpose.
Had Christ annihilated him, as he
doubtless might have done, this
alone would not have relieved man
kind from their woes and mis
fortunes. For death, be it ob
served, is not wholly an invention
of the devil. It was of course
brought about by his hellish craft
and cunning; for if man had never
sinned, he would never have died.
Nevertheless, death itself, under
the circu instances, springs up out
of a moral necessity ; a necessity
which is as immutable as the truth
and justice of God. And conse
quently, whatever may become of •
Satan, death can not be destroyed,
until all the claims of the Divine
government on man are fully satis
fied, and man himself is again
made holy and so reconciled to his
Maker. To effect these ends, as we
have seen in our exegesis of tho
tenth verse, it was indispensable
that Christ should become a man,

their lifetime 3 subject to bond-

3 Rom. viii. 15, 21 ; Gal. iv. 3, 21-
31 ; 2 Tim. i. 7.

and, as such, be made perfect
through suffering. And now hav
ing by his own blood made purifi
cation for the sins of mankind, he
has sat down on the right hand of
the Majesty on high ; there to reign
until the works of Satan shall be
destroyed, and the dominion of the
world shall be restored to the
"many sons" whom he is leading
on to glory.
15. And deliver them. — The
Apostle does not mean, that all
men will actually be delivered from
the bondage brought upon them by
sin and the fear of death; but
only that through Christ all may be
delivered. In partaking of flesh
and blood, it was his purpose to
open up " a new and living way,"
through which all might come to
God, obtain the pardon of their
sins, and be made heirs of the
eternal inheritance.
through the fear of death. —
This fear is natural and universal.
Men fear death (1) because of the
pain, misery, and dissolution,
which attend it ; (2) because of the
darkness and corruption of the
grave which follow it; and (3) be
cause of the uncertainty of their
condition and destiny beyond it.
It is the terminus of our probation
ary state, beyond which there is no
place for repentance. The man
who passes this solemn bourn, in
union, communion, and fellowship
with God, will die no more (Luke
xx. 36). But for those who are
then disloyal and unholy, there re
mains nothing but the horrors and
torments of the second death (Rev.
xx. 14, 15). See Matt. xxv. 46;
xvi. 26 ; Heb. x. 26, 27; Rev. xxii. 11.

16.]

HEBREWS.

101

(16) For verily he took not
^att. viii. 17-; xiv. 13; 2 Cor.
viii. 9.

No wonder, then, that death has
been called "the King of terrors"
(Job xviii. 14). It must be so
to every man in his senses who has
not been delivered from its enslav
ing influences through the Lord Je
sus. Nothing but a strong, firm,
and unfaltering faith in Christ — a
faith which " works by love, puri
fies the heart, and overcomes the
world," — can ever save and deliver
those who through the fear of death
are all their life-time subjects of
bondage (tVo^ot SovXsias). But
faith in Christ saves us from all
such fears and torments ; knowing,
as we do, that " if our earthly house
of this tabernacle were dissolved,
we have a building of God, a house
not made with hands eternal in the
heavens" (2 Cor. v. 1). Under the
sustaining and strengthening in
fluence of this faith, we can ex
claim with Paul, even in the face
of Death, " O Death, where is thy
sting ? 0 Grave, where is thy vic
tory?" Or with David we can
calmly say, "Though I walk
through the valley of the shadow
of death, I will fear no evil; for
thou [Jehovah] art with me; thy
rod and thy staff, they comfort me '
(Psa. xxiii. 4). And hence we feel
that it is even better to depart and
to be with Christ (Phil. i. 23).
16. For verily he took not on
him the nature of angels : — Or
more literally, For not indeed of
angels doth he take hold; but he
taketh hold of the seed of Abra
ham. The Greek word (krtxafifidvi-
tai) means (1) to take hold of any
thing as one s own ; and (2) to take
hold of any person with the view
of helping him. In this latter
sense the word is used here by
our author. His object is, not as

on him the nature of angels ;
but ^e took on him the seed
of Abraham.

was generally supposed by the an
cient commentators to reassert the
fact that Christ took on himself our
nature, but rather to assign a
reason for his having done so.
Christ's mission, he says, was not
to take hold of angels and deliver
them from slavery; but it was to
take hold of man, and to free him
from the bondage of sin and death.
And hence, as our author has
shown in the preceding context, it
was becoming that he (Christ)
should be made a partaker of flesh
and blood, so that by means of his
death he might destroy him that
has the power of death, and deliver
those (men, not angels) who
through fear of death were all their
life-time subjects of bondage.
but he took on him the seed
of Abraham : — Or rather as above
explained, he taketh hold of the
seed of Abraham. As the Apostle
was writing for the special benefit
and encouragement of the He
brews, there was certainly no im
propriety in his using terms so
very limited. But in doing so he
does not mean to exclude all, save
the seed of Abraham, from the
benefits of Christ's death, atone
ment, and intercession. Certainly
not; for in the ninth verse of this
chapter, he assures us that Jesus
had by the grace of God tasted
death for every man. This shows
beyond all doubt that the benefits
of Christ's death are applicable to
all men who will humbly submit
to the terms and conditions on
which salvation is so graciously
offered to us in the Gospel. But in
this saying there is a rhetorical
propriety which could not be so
well expressed by any terms that
are more general and comprehensive.

102

HEBREWS.

[ii. 17.

(17) Wherefore in all things
'it behooved him to be made
like unto his brethren, that he
1 Luke xxiv. 26, 46 ; Rom. iii. 25,
26: Phil. ii. 7, 8.
2Ch. iii. 2; iv. 15; v. 1, 2; Isa.
xi. 5.

17. Wherefore it behooved
him. — As Christ came to help the
seed of Abraham (and all the rest
of mankind), it behooved him to be
made like them. The word here
rendered behooved (CityuXev) is dif
ferent from that which is rendered
became (trtpsrttv) in the tenth verse ;
and also from that which is ren
dered ought and behooved (t'Sti.) in
Luke xxiv. 26, 46. The last of
these (t&zi) denotes moral necessity
growing out of God's decrees and
purposes; the second (I'jcpsrtiv), as
previously explained, denotes an in
trinsic fitness and propriety in con
formity with the Divine attributes;
but the first (uf tiXsv) expresses an
obligation which arises out of any
work or enterprise already under
taken. The Apostle means to say,
therefore, that since Christ had
voluntarily undertaken the work
of redeeming the seed of Abraham
from the bondage of sin and Satap,
he thereby incurred the further ob
ligation of being made like them.
in all things: — That is, in all
things (xatd rtdvta) essential to
perfect humanity. This does not
of course include the depravity
which we have incurred by sin.
See notes on ch. iv. 15. Christ
had none of the evil lusts and pro
pensities which now defile human
nature (Matt. xv. 18-20); enslave
the unregenerate (Rom. vii. 23) ;
and from which even we who have
the first-fruits of the Spirit are not
wholly freed while we live in these
clay tabofnacles (Rom. viii. 10).
lie was "without sin" (x^pk a,uap-
tias) in the fullest and widest sense.

might be Ya merciful and faith
ful high priest in things pertain
ing to God, 3to make reconcili
ation for the sins of the people.
3 Lev. vi. 30; viii. 15; Dan. ix. 24;
Rom. v. 10; 2 Cor. v. 18-21; Eph.
ii. 16 ; Col. i. 21.
But he had every faculty, power,
and susceptibility which belongs to
human nature in its sinless state;
and he was therefore subject to ali
the sufferings, perils, temptations,
toils, and conflicts which we en
dure. Thus far it behooved him to
be made like unto his brethren, so
that he might be fully qualified for
the great work which he had un
dertaken. that he might be a merciful
and faithful high priest: — Or
rather, that he might become (yivrj-
tai) a merciful and faithful High
Priest. For as Alford very jusuy
remarks in his commentary on this
passage, "The High-priesthood of
Christ in all its fullness, and es
pecially in its work of mercy, and
compassion, and succor, was not
inaugurated till he entered into the
heavenly place. His being in all
things like unto his brethren, suf
ferings and death included, was
necessary for him in order to his
becoming, through those sufferings
and death, our High Priest. It
was not the death (though that
was of previous necessity, and is
therefore often spoken of as involv
ing the whole), but the bringing
the blood into the Holy Place, in
which the work of sacerdotal expi
ation consisted." This is all just
and right so far as it goes. Care,
however, must be taken not to
press this view of the matter so far
as to exclude every thing of a sacer
dotal character from Christ's
earthly ministry. This would be
inconsistent with both the types of
the Old Testament and the subse-

ii. 17.]

HEBREWS.

103

quent teachings of our Epistle.
For on the Day of Atonement, the
High Priest had first to slay the
victim, and then carry its blood
into the Most Holy Place to make
reconciliation for the sins of the
people (Lev. xvi. 15). And so also
Christ is said to have offered him
self on the cross, so that he might
afterward enter Heaven with his
own blood, and there make expia
tion for our sins according to the
Scriptures. Christ was therefore
the Priest as well as the victim in
the offering of himself on Calvary.
But this offering on Calvary was
only a preliminary part of the one
great offering of Christ which was
consummated: in Heaved ; and it
was, moreover, an essential part of
the preparatory discipline through
which he had to pass before he
could be fully qualified to officiate
as the great High Priest of our
confession. See notes on ch. vii.
17, 27. And hence the High
priesthood is not improperly pre
sented here as the goal which he
had to reach through his many
trials and sufferings ; and especially
through his sufferings on the cross.
" Before reaching it, he had to
walk the path of human suffering
down to this deep turning-point,
in order to acquire the requisite
qualifications for the exercise of
high-priestly functions, extending
thenceforth from Heaven to Earth
(Del. in loc). The idea of the
Apostle, then, is this : that it was
necessary for Christ to become a
man — a man of sorrows; a man in
all respects like ourselves, but
without sin — in order that he
might be the better qualified to
have compassion on the erring and
the ignorant; and to discharge
with fidelity, as a High Priest, all
his duties both to God (ch. iii. 2, 6)
and to man (ch. x. 23).
in things pertaining to God.
¦ — The High Priest under the law
was wholly consecrated to God.

Holiness to Jehovah was inscribed
on the golden plate of his miter, as
an indication that he was set apart
to minister to the Lord in the serv
ices of his Sanctuary. And so
also Christ, as -the High Priest of
the New Economy, has been called
and set apart to minister in " the
Sanctuary and the true Tabernacle
which the Lord pitched and not
man" (ch. viii. 2). As a King, he
rules over Heaven and Earth ; and
supports all things by the word of
his power. But the functions of
his sacerdotal office are more
limited, having special reference to
the wants of man and the relations
which we sustain to God and to his
government. This will become
more apparent as we proceed with
the exegesis of the Epistle.
to make reconciliation for the
sins of the people. — These words
indicate the main purpose of
Christ's Priesthood. He became
such a Priest, as he is, in order to
expiate by means of his death the
sins of the people. The word here
rendered " to make reconciliation
for" (ixdaxo/xai), means, in classic
Greek, to appease or to propitiate ;
as, for instance, when Homer,
Hesiod, and others, speak of ap
peasing the wrath of the gods' by
means of sacrifices. But it is a
significant fact, that neither this
nor the _ corresponding Hebrew
word (~>33) ia ever so used in the.
sacred writings. God is never
made the direct object of this or
any other word of like import in
either the Old or the New Testa
ment. In no part of the inspired
word do we find such an expression
as, to appease God's wrath or to
reconcile him to man by means of
sacrifice. The whole tenor of the
inspired word goes to show that
God had compassion on the world,
and sent his Son to redeem it (1
John iv. 9, 10).
Caution is necessary, however,
just here lest perchance we fali

104

HEBREWS.

[ii. 18.

(18) For in that he himself
1 Ch. iv. 15, 16 ; v. 7-9 ; Matt. iv.
1-10; xxvi. 36-46; Luke xxii. 53.
2Ch. vii. 25, 26; 2 Cor. xii. 7-10;
Phil. iii. 21 ; 2 Tim. i. 12.

into the extreme of supposing with
some that Christ came into the
world merely for the purpose of
showing forth the love of God to
man. There is certainly a sense
in which it may be truthfully said
that the atonement of Christ has
rendered God propitious to man.
For it must not be forgotten that
we were all by nature the children
of God's wrath (Eph. ii. 3), and
that it is only through Christ that
this wrath has been, or can be,
averted. "He that believeth not
the Son shall not see life, but the
wrath of God abideth on him"
(John iii. 36). There is therefore
no reasonable ground to doubt that
the sacrifice of Christ has an in
fluence on the mind of God toward
the sinner, as well as on the sinner
himself. But it is not such an in
fluence as many have supposed. It
may be properly illustrated by the
case of a wise, just, and benevolent
father ; who though insulted by an
ungrateful son, still loves and pities
him ; and while vindicating his
own authority as a father, does at
the same time all that he can to re
claim his son. In like manner,
God was insulted ; his government
was dishonored ; and man had be
come an enemy to him by wicked
works (Col. i. 21). Nevertheless,
God had pity and compassion on
his erring and prodigal children.
He so loved and pitied them, even
when they were dead in trespasses
and sins, " that he gave his only-be
gotten Son, so that whosoever be
lieveth in him should not perish,
but have everlasting life " (John
iii. 10). Thus "God was in Christ
reconciling the world unto him-

1 hath suffered being tempted,
2 he is able to succor 3 them that
are tempted.
31 Cor. x. 13; 2 Pet. ii. 9; Rev.
iii. 10.

self, not imputing their trespasses
unto them" (2 Cor. v. 19). "Here
in," then, <c is love; not that we
loved God, but that he loved us,
and sent his Son to be the propitia
tion (ixao/iof) for our sins" (1 John
iv. 10).
The whole plan of redemption,
therefore, including the work of
atonement, is an arrangement of
the Godhead, embracing the Father,
the Son, "and the Holy Spirit; and
is designed (1) to meet and satisfy
the claims of the Divine government
against man, so that God's mercy
might justly flow to penitent sin
ners ; (2) to reconcile man to God,
by removing enmity from his
heart and filling it with gratitude
and love; and (3) to actually blot
out and forever cancel the sins of
all such as become obedient to the
Divine will. But in order to effect
all this, it was necessary, as the
Apostle here shows, that Christ
should become a man, in all re
spects like unto his brethren, so
that he might be a merciful and
faithful High Priest in things per
taining to God. Thus, and thus
only, could he make expiation for
our sins; and so render it possible
for God's abounding mercy and
love to flow out freely and fully to
all who love and obey him.
18. For in that, etc. — In this
verse, the Apostle explains how it
is, that Christ's being made like
unto his brethren in all things
serves to make him a more faithful
and compassionate High Priest.
"For in that," he says, "he him
self hath suffered being tempted,
he is able to succor them that are
temptec}" As God, he knows of

ii. 18.]

HEBREWS.

105

course all our wants, and is ever
able and willing to supply them.
But as a man, he had to experience
all the trials, temptations, priva
tions, sorrows, and sufferings, which
are common to our race, in order to
fully qualify him for the duties of
his mediatorial office : and these, as
the Divine record shows, he en
dured to the uttermost. Born in a
stable, cradled in a manger, and
brought up in the humble condition
of a peasant, he entered upon his
public duties under the most trying
and discouraging circumstances.
Satan tempted him; the scribes
and Pharisees derided and perse
cuted him ; and even his own
friends and brethren forsook him.
But he faltered not in his purpose.
His course was ever onward toward
the sublime goal of his earthly
mission. Amidst the lowering
tempests and gathering storms of
demoniacal fury and satanic malice,
he marched directly onward, until
baptized in sufferings, his oppressed
and care-worn frame sunk under
the tremendous pressure of his
mental agonies, and his great
heart literally burst under the
crushing and overwhelming in
fluence of his incurred responsi
bilities. See notes on ch. v. 7.
He could endure no more; but
calmly said, "It is finished;" and
then expired. REFLECTIONS.
1. God has provided a home for
his children (ch. ii. 5-9). " The
meek," says Christ, " shall inherit
the Earth. ' For ages, the domin
ion of the world has been a matter
of strife and contention ; and am
bitious men have waded through
seas of blood to obtain it. But it
is all in vain. They will never,
except by temporary usurpation,
enjoy even so much as a foot-breadth
of it; for to Abraham and his seed

it has all been given by an irrevo
cable decree of Jehovah, as their
everlasting inheritance (Rom. iv.
13). It matters not how humble
and how destitute we may now be,
if we have the earnest of the Spirit
(Eph. i. 14); "then indeed are we
Abraham's seed, and heirs accord
ing to the promise" (Gal. iii. 29).
I do not say that we will always
be confined to this world, as we
now are while living in these
" houses of clay whose foundation is
in the dust." This is not probable.
With bodies like unto that of the
Son of God (1 John iii. 2), purified
and spiritualized (1 Cor. xv. 44, 50),
we may, like angels, pass from
world to world, and from system to
system, to behold the works of the
Lord and to make known to others
the mysteries of redemption. But
wherever we go, and on whatever
errand we may be sent, our object
finished, we will return again on
joyful wing to this renovated
Earth to behold with increasing
wonder and delight the beauty and
the glory of the Lord in the New
Jerusalem, " the city of our God,
the mountain of his holiness."
There with David we will often ex
claim, with wonder and amazement,
" Lord, what is man that thou art
mindful of him, or the son of man
that thou visitest him ? " When we
see the countless myriads of suns,
and moons, and stars that compose
the vast empire of Jehovah, and
the higher sons of light who in
habit them, and who from so many
centers of creation swell the lofty
praises of their Creator in ever
lasting anthems — feeling our own
nothingness and unworthiness, we
will be filled with wonder and
amazement that God, in his infinite
condescension, mercy, and love,
should have provided such a home
for us as the New Heavens and the
New Earth, filled and illuminated
with his own glorious and eternal

106

HEBREWS.

presence. See Rev. xxi. and
xxii. 2. The atonement made by Christ
is for all men, and its benefits are
in some measure unconditionally
extended to all. Even the lives
that we now live in the flesh, we
live through the forbearance of
God in Christ (1 Tim. iv. 10); and
the removal of the effects and con
sequences of the Adamic trans
gression will be as wide and as
comprehensive as the human race.
For "as in Adam all die, even so
in Christ shall all be made alive"
(1 Cor. xv. 22). And " as by
means of one trespass, the right
eous sentence of God came upon
all men to condemnation; so also
by means of one righteous act, the
favor of God will come on all men
to justification of life [from the
penalty of death incurred through
Adam], For as by the diso
bedience of one man [Adam] the
many [all men] were made sin
ners ; so also by the obedience of
the one [Christ], the many [all
men] shall be made righteous [so
far as it respects the sinfulness in
curred through Adam]." (Rom. v.
18, 19). Nor is this all : for where
sin abounded, grace superabounded.
Through the infinite merits of the
one offering of Christ, the justice
of God has been satisfied, and
ample provision has been made for
pardoning the many personal
offenses of all men who repent of
their sins and humbly bow to the
will and authority of God. And
hence the cry of Mercy now is,
" Ho, every one that thirsteth, come
ye to the waters : and he that hath
no money; come ye, buy and eat;
yea, come buy wine and milk
without money and without price."
3. The scheme _of redemption
through Christ is not an arbitrary
scheme (v. 10). It is a scheme
prompted by the lovo of God;
founded in justice, judgment, and

equity; and administered through
out in infinite wisdom. The na
ture of God is its constitution, in
harmony with which all its laws
and ordinances have been enacted.
And hence it became God in bring
ing many sons unto glory, to look
not only to the qualifications of
their Captain, but also to the right
ful demands of his own nature
and government. Until these were
satisfied, it were all vain to talk of
saving any sinner. By an eternal
moral necessity, deep and profound
as the Divine nature, the soul that
sinneth must die; unless an ade
quate ransom can in some Way be
provided. This has been done
through the one offering of the
Lord Jesus Christ. He, by his
death and incarnation, has magni
fied God's law and made it honor
able (Isa. xiii. 21); he has by the
offering of his blood, once for all,
brought in everlasting righteous
ness (Dan. ix. 24); and under his
peaceful and glorious reign, "Mercy
and Truth have met together,
Righteousness and Peace have
kissed each other" (Psa. lxxxv. 10).
No wonder, then, that angels desired
to look into these things, and to
study with profound reverence the
economy of redemption (1 Pet. i.
12). There is here nothing of fa
tality, nor of arbitrary will and
caprice ; but there is here a system
of rectitude, broad, deep, and pro
found as the Divine government;
every element of which is marked
by that " wisdom which is first
pure, then peaceable, gentle, and
easy to be entreated ; full of mercy
and good fruits, without partiality
and without hypocrisy" (Jas. iii.
4. How wonderful are the conde
scension and the love of Christ in
assuming our nature and being
made like unto his brethren in all
things ; so that he might by the
grace of God taste death for every

HEBREWS.

107

man, destroy the works of Satan,
and ' ' deliver those who through fear
of death were all their life-time sub
jects of bondage " (w. 9-18).
"He left, his radiant throne on high,
Left the bright realms of bliss,
And came to Earth to bleed aud die:
Was ever love like this? "
" Scarcely for a righteous man will
one die; yet peradventure for a
good man some would even dare to
die. But God commendeth his
love toward us, in that while we
were yet sinners, Christ died for
us" (Rom. v. 7, 8).
5. Perhaps, then, it should not
exoite our surprise, that this mar
velous condescension of the Lord
Jesus has always proved to be one
of the chief stumbling-blocks in
the way of unbelievers. There is
nothing in the depraved and selfish
nature of man that will at all com
pare with it. And hence to those
who are wont to estimate the
motives of others by their own, it
seems wholly incredible that "he
who was in the form of God, and
thought it not robbery to be equal
with God " should make himself of
no reputation, and take upon him
self the form of a servant, that he
might become obedient to death,
even the death of the cross. But
as the heavens are higher than the
Earth, so are God's ways higher
than our ways, and his thoughts
above our thoughts (Isa. lv. 9).
6. To me, therefore, it seems far
more strange and remarkable that
any who profess to believe the tes

timony which God has given to us
concerning his Son, should at any
time refuse to obey any of his pre
cepts. When we think of the con
descension of Jesus ; the sufferings
of Jesus; and the many benefits
which he • has procured for us
through the rich merits of his own
precious blood, we feel as if we
could never do enough, or suffer
enough for such a Savior. And
yet, alas, how many who profess to
believe the Gospel are still hard
ened through the deceitfulness of
sin ! How many such are still
slaves to "the lusts of the 'flesh,
the lusts of the eye, and the pride
of life"! Nor is perfection found
even in us who have the first-fruits
of the Spirit, "which God has
given to them that obey him." We,
too, fall far short of that perfect
obedience which the law of God
"requires, and which our own hearts
approve. To know this is, of
course, very painful to every true
child of God; and makes us long
for that perfect state where we will
no longer grieve our Father and
our Redeemer.
7. In the meantime, how very
encouraging and delightful is the
thought that our blessed Savior
sympathizes with us in all our
griefs, trials, and temptations ; and
that if we only rely on him, trust
in him, and struggle on in our im
perfect way for a little while, he
will soon take us to that brighter
and better world, where we will
sin no more (v. 18).

108

HEBREWS.

SECTION HI (iii. 1-iv. 13).

Near the close of the last sec
tion (ch. ii. 17), the Apostle, while
discussing the question of Christ's
humanity, refers for the first time
to his priesthood. And hence we
might reasonably expect that this
would be made tbe next topic of
discussion. But connected with
this, and naturally and historically
antecedent to it, is the apostleship
of Christ. Moses preceded Aaron
in the economy of the Old Testa
ment; and Christ appeared as the
Leader of God's people, before he
entered on the duties of his priest
hood. And hence while our au
thor blends together in some meas
ure the discussion of these two
functions of Christ's mediatorial
office, he devotes the next section
mainly to the consideration of his
apostleship and such other matters
as depend essentially on it. The
following are the main points
which he makes in the discussion
and development of this part of
his Subject:
I. He shows the great superiority
of Christ over Moses, as the Apos
tle of God (ch. iii. 1-6).
1. In making this comparison be
tween Christ and Moses, our au
thor shows no disposition to dispar
age the latter in any way. He con
cedes that Moses was faithful to
God in all his house (v. 2).
2. But then he argues that ac
cording to the Divine arrangement,
Christ is as much superior to Mo
ses as he who builds a house is su
perior to the house itself (v. 3).
This argument may be briefly
stated as follows: God built all
things, including, of course, both

the Jewish house and the Christian
house. But Christ is God, one
with the Father (ch. i. 8). And
hence it follows, that Christ is as
much superior to the Jewish or
Old Testament house of God, in
cluding Moses himself and every
other member of the Theocracy, as
he who builds a house is superior
to it (vv. 4, 5).
3. Furthermore, Moses was but
a servant in the symbolical house
of God; but Christ as a Son pre
sides over the real house of God;
which is to the symbolical house
of the Old Testament economy, as
the substance is to the shadow (v. 6).
II. From this subject, the transi
tion to the pilgrimage of the Israel
ites under Moses and ours under
Christ, is easy and natural (w. 7-
19). 1. According to Moses (Num. ii.
32, 33), about six hundred thousand
(603,550) Israelites, beside the Le
vites and the women and children,
left Egypt with the fairest and
most encouraging prospects of en
tering Canaan.
2. But, nevertheless, very few of
them ever reached the Promised
Land. They provoked God in the
wilderness, till he finally swore in
his wrath that they should never
enter into his rest (Num. xiv. 22-
30). 3. From this chapter of sacred
history, the Apostle therefore
solemnly warns his Hebrew breth
ren, and through them also all the
followers of Christ, of their many
dangers, and of the necessity of
their giving all diligence in order
to make their calling and election
sure during their earthly pilgrim
age (vv. 12-18).

HEBREWS.

109

4. It is true that our advantages
and privileges are now, in many
respects, greatly superior to those
of the ancient Israelites. But hu
man nature is still the same; our
greatest enemies are still the same ;
the deceitfulness of sin is the
same; many of our trials and
temptations are the same; and
hence what was " written aforetime
was written for our learning, that
we through patience and comfort
of the Scriptures might have hope."
It becomes all Christians, therefore,
to exhort and admonish one
another daily (v. 13).
III. From the pilgrimage of the
Jews under Moses and ours under
Christ, the Apostle is next led to
consider the rest which remains for
the people of God (ch. iv. 1-10).
1. The idea of rest was a very
pleasant and consoling thought to
the Israelites'. They had long
been accustomed to reflect on the
many pleasures and advantages of
a sanctified rest.
(1.) From the regular observance
of the weekly Sabbath.
(2.) From the habit of sanctify
ing many other days to the Lord;
as, for example, the first day of
every month; the first and last day
of the feast of Unleavened Bread,
etc. (3.) From celebrating the Sab
batical Year and the Year of Jubi
lee. (4.) From the ease and repose
which they enjoyed in Canaan,
compared with the many toils and
trials which their fathers had en
dured in the wilderness. From all
of which it is manifest, that in an
argument designed for the encour
agement of the Hebrew brethren,
it was particularly necessary to
dwell on this element of the Chris
tian religion, and to show that
there is a rest remaining for the
people of God, that far transcends
in importance any earthly rest that

was ever enjoyed by the seed of
Abraham according to the flesh.
2. But just here the Apostle
seems to have anticipated an objec
tion which might peradventure be
urged by the judaizing party. That
most of the Old Testament refer
ences to the heavenly rest were
made through types and shadows
there can be no doubt. And with
some it might, therefore, be a ques
tion, whether in such portions of
Scripture there is really any thing
more intended or implied than the
mere temporal rest to which the
ancient Prophets primarily re
ferred. 3. To this question he makes the
following reply :
(1.) lie refers to Psa. xcv. 7,
from which he proves that God in
his wrath had sworn to the Israel
ites under Moses, that they should
not enter into his rest. And hence
he argues that this could not be the
Sabbatical rest, because it was in
stituted in the beginning when
God finished the work of creation
(Gen. ii. 2), and had been enjoyed
by the Israelites throughout all
their journeyings (Ex. xvi. 22-31).
And hence it follows that there
.must be another rest for the people
of God : a rest into which the re
bellious Israelites under Moses
never entered (w. 3-6).
- (2.) But lest it might be supposed
that the promise of God guarantee
ing rest to his people, was fulfilled
in its fullest and ultimate sense
when the Israelites under Joshua
entered Canaan, the Apostle refefs
again to the ninety-fifth Psalm, and
proves from it that even in tbe
time of David, after the children of
Israel had possessed the land of
Canaan for nearly five hundred
years — even then there was danger
that the living generation would,
like their fathers, be excluded
from the promised rest. From all
of which, it clearly follows that

110

HEBREWS.

[iii. 1.

there is still a rest remaining for
the people of God. For as our au
thor says, if Joshua had given the
people rest in the land of Canaan,
then most assuredly God would not
afterward have spoken of another
rest by the mouth of his servant
David (vv. 7-9).
IV. The section closes with a
renewed exhortation to labor
earnestly to enter into the rest of
God, especially in view of the
heart-searching character of his
word by which we are all to be
judged at the last day (w. 11-13).
1. Here we may often deceive
one another; and sometimes we
may even deceive ourselves ; but
nothing can escape the eye of God
and the all-permeating power of
his word.
2. And hence the necessity of

the most careful and constant self-
examination, lest, like the Israelites,
we too fall short of the promised
rest. Under this section, we have
therefore the four following para
graphs :
I. Ch. iii. 1-6. Christ superior
to Moses.
II. Ch. iii. 7-19. Exhortations
and warnings drawn from the ex
ample of the Israelites under
Moses. III. Ch. iv. 1-10. Concerning
the rest which remains for the peo
ple of God.
IV. Ch. iv. 11-13. Renewed ex
hortation to strive earnestly to
enter into God's rest, in view es-
Eecially of the all-penetrating and
eart-searching character of God's
word.

TEXT AND COMMENTAKY.

(iii. 1) Wherefore, n holy
brethren, z partakers of the
B heavenly calling, consider the
'Col. iii. 12; 1 Pet. ii. 9.
2 Ver. 14; Bom. xi. 17; Eph. iii.
6; Col. i. 12; 1 Pet. v. 1.
3 Rom. i. 6 ; Eph. iv. 1, 4 ; Phil.
iii. 14; 1 Pet. v. 10 ; 2 Pet. i. 10.
4 Isa. lxi. 1-3 ; John xiii. 20 ; xx.
21.

I. Ch. iii. 1-6. Christ superior to
Moses.
1. Wherefore. — We have here a
very beautiful illustration of the
easy and natural manner in which
our author passes from one subject
to another. The word " wherefore "
(o8ev) is illative, and shows the
vory close and intimate connection

4 apostle and 5 high priest of our
"profession, [Christ] Jesus;
6Ch. ii. 17; iv. 14, 15; v. 1-10;
vi. 20 ; vii. 26 ; viii. 1-3 ; ix. 11 ; x.
21; Psa. ex. 4; Zech. vi. 13.
6 Ch. iv. 14 ; x. 23 ; 1 Tim. vi. 12,
lo. 1 Xp«rrb» Rec. Omitted bv Lach., Tisch.,
T. S. Green, Alford, X, A, B. c, D, m, etc.,
Vulgate, Coptic, Sahidic, .Ethiopic, etc

of what follows in this verse, with
what has been said of Christ in the
two preceding chapters ; and es
pecially in the last paragraph of
the second chapter. But what is
here introduced as a consequence
from premises- considered, is made
also n ground of transition to
another subject.

iii. 1.]

HEBREWS.

Ill

holy brethren, — These were the
Hebrew Christians. They are ad
dressed here by the Apostle, not as
Jews, nor as brethren of Christ,
but as his own brethren in Christ.
And they are called holy brethren,
not because they were all in pos
session of that holiness of heart
which the Gospel requires, but be
cause they had all professed to be
lieve in Christ, to put on Christ
(Gal. iii. 27), and to be separated
from the world as the peculiar peo
ple of God. In this sense, the
Corinthian brethren are all called
saints (dqioi, 1 Cor. i. 2); though
we are assured by Paul in both
his letters to the Corinthian Church,
that some of them were very im
pure men. See references, and
notes on ch. ii. 11.
partakers of the heavenly
calling. — The word rendered call
ing (xxrjaif), means properly a call,
a summons, an invitation ; and
hence by metonymy it means also
the state or condition into which
any one is called. In 1 Cor. vii.
17-20, for example, Paul says to
the Corinthian brethren, "As the
Lord hath called every one, so let
him walk; and so I ordain in all
the churches. Is any man called
being circumcised? let him not be
uncircumcised. Is any called in
uncircumcision ? let him not be
circumcised. Circumcision is noth
ing, and uncircumcision is noth
ing, but the keeping of the com
mandments of God. Let every
man abide in the same calling
wherein he was called." In this
passage, the word calling evidently
refers to the social rank and secular
condition of each individual when
he was called of God to partake of
the " heavenly calling; " some were
Jews and some were Gentiles,
some were slaves and some were
freemen. The "heavenly calling,"
according to Paul, is not designed
to nullify and set aside arbitrarily

and unconditionally all such dis
tinctions. The Jew, though con
verted to Christ, might nevertheless
consistently remain in circum
cision ; and the Gentile, in uncir
cumcision. In this metonymical
sense the word calling is used in
our text to denote, not merely God's
gracious invitation to sinners, but
ulso and more particularly the ben
efits of this invitation ; having
special reference to the present
state and condition of those who, in
obedience to God's call, have put
on Christ as he is offered to us in
the Gospel. It is the high and
holy calling of God in Christ Jesus
(Phil. iii. 14), to which our author
here refers. And this is denomi
nated a heavenly calling because it
comes from Heaven, leads to
Heaven, and fills with heavenly
joys the hearts of all who are
made partakers of it.
consider the apostle and high
priest. — Meditate carefully aDd
profoundly (xatavorjcsatE) on the
nature and character of Jesus, the
Apostle and High Priest of our
confession. Our author makes
here an earnest appeal to his He
brew brethren to consider well all
that he had said, and all that he
was about to say, concerning
Christ; to think of his Divinity,
his humanity, his sufferings, his
death, his burial, his resurrection,
his ascension, his glorification, his
universal dominion, his love, his
sympathies, and every other attri
bute and perfection of bis charac
ter. And this he does for the pur
pose of confirming and strengthen
ing their faith, increasing their
love, and guarding them against
the sin of apostasy.
The word apostle (artoatixoi)
means one who is sent: a messen
ger of any kind. In this sense it
is here applied to Clirist, as the one
sent by God for tho redemption of
mankind. " The Father sent the

112

HEBREWS.

[iii. 1.

Son to be the Savior of the world "
(1 John iv. 14). Christ is then the
Apostle of God under the New
Economy as Moses was his Apostle
under the Old Economy. True, in
deed, Moses is nowhere called the
Apostle of God in the Holy Script
ures; but words equivalent to
these occur frequently in the Old
Testament. In Ex. iii. 10, for ex
ample, God says to Moses, " Come
now, therefore, and I will send thee
unto Pharaoh, that thou mayest
bring forth my people the children
of Israel out of Egypt." And in
the twelfth verse of the same chap
ter he says, "And this shall be a
token unto thee, that I have sent
thee." See also Ex. iii. 13-15;
iv. 28; v. 22; vii. 16, etc. It is
evident, therefore, that our author
here applies this term to Christ as
the Apostle, or Messenger, of the
New Covenant (Mai. iii. 1), for the
purpose of comparing him in this
capacity with Moses the renowned
and honored Apostle of the Old
Covenant.. They were both sent
by God; and were therefore the
Apostles of God. But the ministry
of Christ, as Paul now proceeds to
show, was far superior to that of
Moses. In the fourth, sixth, and
eighth sections of the Epistle, tbe
priesthood of Christ is compared
with that of Aaron, and shown to
be superior to it in every respect,
of our profession. — The Greek
word here rendered profession
(upoXoyia.) means (1) an agreement
or compact; and (2) an admission,
acknowledgment, or confession. It
God' s prerogative to

(xiytiv), and it is man's duty and
privilege to acknowledge (onoxoyiiv)
the justice and propriety of what
he says. Thus God spoke the
words of the Old Covenant from
Mount Sinai (Ex. xx-xxiii), and
the people then acknowledged his
words, and consented to observe
and do all that he bad commanded

(Ex. xxiv. 3). In like manner God
has made known to us all the terms
and stipulations of the New Cove
nant; and to these he requires us
to give our hearty and unreserved
assent and acknowledgment. But
as Christ is himself the central
truth, the Alpha and the Omega, of
the New Covenant, it follows of
course that all things pertaining to
it are briefly summed up in the
confession that "Jesus is the Christ,
the Son of the living God" (Matt.
xvi. 16). "On this rock," says
Christ, "I will build my Church,
and the gates of Hades shall not
prevail against it" (Matt. xvi. 17).
This soon became publicly known
as " The Confession " of the primi
tive Christians; and hence it is
that the Greek article is always
prefixed to the noun which is used
to express it. In Paul's first Epis
tle to Timothy, for example, he
says to him, " Fight the good fight
of faith, lay hold on eternal life to
which thou wast called, and didst
confess the good confession (tr)v
xaxijv ouoXoyiav) before many wit
nesses (ch. vi. 12). And in the
next verse he says, " I charge thee
in the sight of God who quickeneth
all things, and before Jesus Christ
who before Pontius Pilate testified
the good confession, that thou keep
this commandment without spot
and without reproach until the ap
pearing of our Lord Jesus Christ. '
See also Heb. iv. 14 ; x. 23 ; 2 Cor.
ix. 13. In all these passages the
Greek article is used before the
noun (i/ioxoyla), as in 1 Tim. vi. 12,
to denote that the' confession made
by Christ and Timothy was the
common and well-known confession
that was then required of all, as a
condition of church-membership.
For as Paul says to the Roman
brethren, " with the heart man be
lieveth unto righteousness ; and
with the mouth confession is made
unto salvation " (Rom. x. 10).

iii. 2.]

HEBREWS.

113

(2) Who was 'faithful to
Him that appointed him, 2 as
'Ch. ii. 17 ; John vi. 38-40; viii.
29 ; xvii. 4.
2 Num. xii. 7 ; Deut. iv. 5.
And Christ says, "Whosoever
therefore shall confess me before
men, him will 1 confess before my
Father who is in Heaven" (Matt.
x. 32).
When the confession is made
publicly in the presence of wit
nesses, it may also be called, as in
our text, a profession (professio) ;
which means simply a public
avowal of one's belief and senti
ments. But the word confession
or acknowledgment better expresses
the meaning of the Apostle, and is
also more in harmony with Greek
usage. 2. Who was faithful to him
that appointed him :— More liter
ally, as being faithful to Him that
Tnade him. The present participle
being (bvta) indicates that fidelity
to God is an abiding and perpetual
characteristic of Christ in his
whole sphere of labor. He came
to do the will of Him that sent
him (John iv. 34). This he did
while he tabernacled with us here
on Earth ; and this he is now doing
in the discharge of the higher func
tions of his mediatorial reign. In
his hands, the government of God
and the interests of mankind are
, alike perfectly secure. Sooner will
Heaven and Earth pass away, than
even one jot or one tittle of the Di
vine law fail in his hands.
He that appointed or made (tcp
Ttoir]savti) him, is, of course, God
the Father. The reference here is
not, as some think, to Christ's being
eternally begotten of the Father
(Bleek, Liinemann); nor is it, as
others allege, to bis incarnation
(Athanasius, Ambrose) ; but it is
simply to his being officially ap-
10

also Moses was faithful in 3all
his house.
3 Eph. ii. 22; 1 Tim. iii. 15; 1
Pet. ii. 5.

pointed by the Father (DeWette,
Delitzsch, etc.); to his being made
the Apostle and High Priest of our
confession. "It is the Lord," says
Samuel, "that advanced Moses and
Aaron, and brought your fathers up
out of the land of Egypt" (1 Sam.
xii. 6). Here the Hebrew word
rendered advanced (nitfJJ) means,
literally, made, and it is so rendered
in the Septuagint. (i jtoirfio.' tov
Mouff^v xoi tov Aaptoi/.) It is, how
ever, quite manifest that Samuel
refers here, not to the creation of
Moses and Aaron as men, but to
their official appointment as the
Apostle and High Priest of the
Old Covenant. See Mark iii. 14.
And so also the word (rtotiu) is
used in our text. God has made
Jesus both the Apostle and High
Priest of our confession ; and in
the discharge of all the duties ap
pertaining to these sacred functions,
he (Jesus) has always been faithful.
as also Moses was faithful in
all his house. — That Moses was
faithful in the discharge of all the
duties of his office, God has him
self borne witness. " If," says he
in his admonition to Aaron and
Miriam, "there be a prophet
among you, I the Lord will make
myself known to him in a vision,
and I will speak unto him in a
dream. My servant Moses is not.
so, who is faithful in all my house.
With him I will speak mouth to
mouth, even apparently, and not in
dark speeches; and the similitude
of the Lord shall he behold " (Num.
xii. 6-8).
This much, then, is evident, that
Moses was faithful to Him that ap
pointed him, in the discharge of all

114

HEBREWS.

[iii. 3.

(3) For 'this man was counted
1 Deut. xviii. 18, 19 ; Matt. xvii. 3.

his official duties. But what is the
meaning of the word house (olxof)
in this connection ? and to whom
does the pronoun his (uvtov) refer ?
A house is a dwelling-place ; and
the word is manifestly used here
to designate the Church of the
Israelites, as God's ancient dwell
ing-place. This is obvious (1) from
the context. We learn from the
sixth verse of this chapter, that the
house over which Christ now pre
sides and in which he officiates, is
the Christian Church; which, as
Paul says in his Epistle to the
Ephesians (ch. ii. 20-22), is a holy
temple, fitly framed together, and
designed as a habitation or dwell
ing-place of God through the
Spirit. See also 1 Cor. iii. 16, 17;
vi. 19; 2 Cor. vi. 16; 1 Tim. iii. 15 ;
1 Pet. ii. 5, etc. (2) The same
thing is made evident also from the
consideration of sundry other par
allel passages, in which God is rep
resented as actually dwelling among
the ancient Israelites. In Ex. xxv.
8, for example, God says to Moses,
"Let them [the Israelites] make
me a Sanctuary that I may dwell
among them." And in Ex. xxix.
45, he says, " I will dwell among
the children of Israel, and I will
be their God." See also Lev. xxvi.
12; 1 Kings vi. 11-13, etc. There
can be no doubt, therefore, that
the house in which Moses was
faithful as the steward of God, was
the house of Israel; the same as
the Church of God in the wilder
ness (Acts vii. 38).
Let us, then, next inquire for
the proper antecedent of the pro
noun his (avtov) in this connec
tion. What is it? Some think
that the word his is used here to
represent Christ; and that the
Apostle means to say that Moses

worthy of more glory than Mo-

was faithful in the house of Christ.
This is Bleek's opinion; but it is
forced and unnatural, and scarcely
deserves to be mentioned. Others
make the pronoun refer to Moses,
regarding it, not as a genitive of
possession, but of locality. Ac
cording to this construction the
meaning of the Apostle is simply
this : that Moses was faithful in the
house to which he belonged and in
which he served. This opinion,
supported by Ebrard and others, is
thought to be plausible and in no
way inconsistent with the context.
But others again, as Delitzsch and
Alford, maintain with more proba
bility that this pronoun refers to
God as its proper antecedent; to
Him who appointed both Moses
and Christ to their official posi
tions; the one as a servant in the
Old Testament house, and the other
as a Son over the house of the New
Testament. _This construction is
favored by the reference which our
author makes to Num. xii. 7, where
God says as above, " My servant
Moses . ... is faithful in all
mine house." This view is also
most in harmony with New Testa
ment usage. See references.
Whatever may be thought of these
minor points of grammatical con
struction, the general scope of this
verse is very plain and obvious. Our
author, wishing to compare Christ
with Moses, refers first with great
delicacy and propriety to one point
in which they may within certain
limits be regarded as equal. They
were both faithful to Him who ap
pointed them, in their proper
spheres of labor. But having eon-
ceded so much, the Apostle now
proceeds to show that the difference
between them is really infinite.
3. For this man, etc.— This

4-]

HEBREWS.

115

ses, inasmuch as he who hath
builded the house hath more
honor than the house.
(4) For every house is

verse, in connection with the three
following, has long been a stum
bling-block in the way of many
commentators. And it must be
confessed that the passage is very
elliptical, and that the construction
is therefore somewhat obscure.
But the argument of the Apostle
manifestly implies that Christ sus
tains to Moses the same relation
that the person who builds arid fur
nishes a house sustains to the house
itself. Consider well, he says, Je
sus the Apostle and High Priest
of our confession; for though he
and Moses were both faithful to
Him who appointed them, he has
nevertheless been counted worthy
of more glory than Moses, in pro
portion as he who has builded and
furnished a house has more honor
than the house. Why so ? Mani
festly, because Christ is here re
garded as the builder and furnisher
of the whole house of Israel, of
which Moses himself was. but a
member. But how, it is asked, could this
be, since Jesus was not born for
fifteen hundred years after the
birth of Moses? And how, we
may ask in reply and with equal
propriety, could God by his Son
make the worlds many ages before
the Logos became his Son? See
note on ch. i. 2. How could Paul
say to the Colossians (ch. i. 16-18),
" By him [God's dear Son] were all
things created that are in Heaven
and that are in Earth, visible and
invisible, whether they be thrones,
or dominions, or principalities, or
powers; all things were created by
him and for him ; and he is before
all things, and by him all things
consist; and he is the head of the

builded by some man ; but ' he
that built all things is God.
]Gen. i. 1; Ex. xxxi. 17; Psa.
viii. 3 ; Acts xiv. 15 ; xvii. 24.

body, the Church ; that in all
things he might have the preemi
nence"? And how could the be
loved John say, " In the beginning
was the Word, and the Word was
with God, and the Word was God ;
all things were made by him ; and
without him was not any thing
made that was made " ? How
could the Word be God and be also
with God ? The truth is, we often
confound ourselves and our readers
by endeavoring to comprehend and
explain, not indeed what is contrary
to our reason, but what is infinitely
above it. The sublime truth is,
however, clearly taught in the Holy
Scriptures, and in no part of them.
more clearly than in the first chap
ter of our Epistle, that the Father
and the Son are both God ; both in
cluded in the Eloheem Jehovah of
the Old Testament, and the Lord
God Omnipotent of the New; and
that each of them, as well as the
Holy Spirit, has an agency in all
that pertains to the redemption of
mankind. Jesus, as our author
avers in ch. xii. 2, is both " the Au
thor and the Finisher of the faith."
The laws and ordinances of the
Patriarchal and the Jewish age, as
well as those of the Christian age,
are all the product of bis wisdom
and benevolence, as well as of the
wisdom and benevolence of the
Father. And hence it may -be
truthfully said, that he, as God, was
the builder and furnisber (o xataa-
xsvdao.') of the whole house of
Israel, including Moses and every
thing else that pertained to it.
4. For every house is builded
by some man. — This is a sort of
axiomatic expression which the
Apostle throws in here for the pur-

116

HEBREWS.

[iii. 5.

(5) And 'Moses verily was
faithful in all his house, as 2 a
servant, 3for a testimony of
1 Num. xii. 7.
2 Ex. xiv. 31; 1 Cor. iv. 2.

pose of connecting more clearly
and distinctly the more remote
links in his chain of argument.
The nation of Israel under the
Theocracy was a house, a dwelling-
place of the Most High. And as
such it must of course have had a
builder and furnisher: "for every
house is builded by some one. '
A design always implies a designer ;
and the building of every house im
plies a chief architect. Under him
there may of course, be many sub
ordinates ; but in order to secure
unity of design there must of ne
cessity be a chief designer. And
just so it was with the house of
Israel. It was built, and its affairs
were administered through the
agency of both men and' angels.
But still, God himself (including
the Father, the Son, and the Holy
Spirit) was the Supreme Architect
in building the house of Israel, as
well as in building the universe.
And hence it follows, as before
stated, that Jesus in his entire per
sonality, including his Divine as
well as his human nature, is as
much superior to Moses, as the
builder of a house is to the house
itself. I am aware that there is in the
human mind a tendency to think
of Christ merely as a man ; and so
to bring him down in our concep
tions to an equality with creatures
of high and exalted intelligence.
And 1 am also aware that with such
opinions concerning him, no one
can understand the reasoning of
Paul in this connection. No So
cinian or Arian can ever give us a
fair and consistent explanation of
this short paragraph. But surely

those things which were to be
spoken after;
3Ch. viii. 5; Luke xxiv. 27, 44;
John v. 45-47 ; Acts iii. 22, 23.
the Apostle never intended to call
on his Hebrew brethren or any one
else to consider Jesus, the Apostle
and High Priest of our confession,
merely as a man. For if so, then
why does he present to us so fully
the evidence of his Divinity in the
first chapter of this Epistle ? To
my mipd it is quite evident that he
purposely discusses the leading
questions relating to both the Di
vinity and the humanity of Christ,
before he attempts to compare him
with Moses, the Apostle of the Old
Covenant. And then he calls on
us to consider him as the Creator
and Founder of all things, includ
ing the Jewish Theocracy as well
as the Christian Church. In this
view of the matter, all is plain and
simple. 5. And Moses verily was
faithful in all his house as a
servant. — In this and the follow
ing verse, the Apostle proceeds to
state two other points in which Mo
ses was inferior to Christ: (1) Mo
ses was but a servant (Bipdrtav), a
waiting-man in the house of God;
but Christ as a Son presides over
the house of his Father. (2) The
house in which Moses served was
far inferior to that over which
Christ presides. True, indeed,
each of them is called the house
of God; but the former was to the
latter as the type is to the antitype,
or as the shadow is to the substance
(Col. ii. 17; Heb. x. 1). The Law
was given through Moses on ac
count of transgression, till the Seed
should eome (Gal. iii. 19); and it
was designed to serve (a) as a code
of rules and regulations for the
politioal government of the Israel-

iii. 6.]

HEBREWS.

117

(6) But Christ as 'a Son over
his own house ; 2 whose house
are we, ' if we hold fast the confi-
1 Ch. i. 2 ; Psa. ii. 6, 7; Isa. ix. 6,
7 ; John iii. 35.
2Matt. xvi. 18; 1 Cor. iii. 16; 2
Cor. vi. 16 ; Eph. ii. 21, 22 ; 1 Tim.
iii. 15; 1 Pet. ii. 5.
ites (1 Tim. i. 9). (b) It was given
to convict men of sin ; and thus to
make them feel the necessity of a
better covenant established on bet
ter promises (Rom. vii. 7). (c) It
was designed to restrain transgres
sion, and so to prevent the universal
spread of idolatry previous to the
coming of the Messiah (Dan. ix.
24). But (d) the main design of
the Sinaitic Covenant in its fullest
and widest sense, embracing its sub
jects, ordinances, rites, and services,
was to furnish to the world clear
and unmistakable evidence as to the
Divine origin of the Church of
Christ and all that pertains to it.
The ministry of Moses was there
fore intended to be "for a testi
mony of those things which were
to be spoken after," concerning
Christ and his Church (John v. 45-
47). And hence the particularity
with which Moses was instructed to
make the "Tabernacle of witness"
and all that belonged to it. "See;"
said God to him, " that thou make
all things according to- the pattern
showed to thee in the mount" (ch.
viii. 5). Had Moses possessed the
spirit of Cain or of some modern
Rationalist, he might have so far
departed from his received instruc
tions, that there would really be
now but little, if any, resemblance
between the ordinances of the Old
and the New Economy. But not
so. He was faithful to the trust
committed to him. He made " all
things according to the pattern
showed to him in the mount; " and
so the intended harmony between

dence and the 4 rejoicing of the
hope [firm unto the end].
3 Ver. 14; ch. iv. 11; vi. 11; x-
35; Matt. x. 22; Gal. vi. 9; Col. i.
23 ; Rev. ii. 25 ; iii. 11.
4 Rom. v. 2; xii. 12; 1 Thess. v.
16 ; 1 Pet. i. 3-6, 8.
(6) /lew Te'Aous Befiaiav ReC. Omitted
bv Tisch., T. S. Green, Alford, B, etc.

the Old and New Institutions has
been fully preserved. Any one
may now easily perceive not only
that there are many .existing analo
gies between the Church of God
under the Old Covenant and the
Church of Christ under the New,
but if he carefully examine the
evidence submitted he will see fur
ther that these analogies were all
designed and preordained by Him
who sees the end from the begin
ning, and who does all things ac
cording to the counsel of his own
will. And hence no amount of
sophistry can now fairly set aside
the evidence given through the
writings of Moses that the same all-
wise and benevolent Being who
anciently spoke unto the Fathers
by the Prophets, has also in these
last days spoken unto us by his Son
and his Apostles.
6. But Christ as a Son over
his own house, etc. — Or rather,
But Christ as a Son is faithful
over his [God's] house. Moses
was faithful in the Old Testament
hpuse of God, as a, servant; but
Christ is faithful over the New Tes
tament house of God, as a Son.
There is no authority whatever for
the use of the word "own" in this
connection. The Greek pronoun
rendered his (a,itov) is of the same
form, and import in the second,
fifth, and sixth versos, referring, no
doubt, to God in every case. See
note on ver. 2. And accordingly
in ch. x. 21, 22, our author says in
tbe conclusion of his argument on
the priesthood, "Having [then] a

118

HEBREWS.

[iii. 6.

High Priest [Jesus Christ] over the
house of God, let us draw near
with a true heart, in full assur
ance of faith, having our hearts
sprinkled from an evil conscience,
and our bodies washed with pure
water." The expression, house of
Christ, does not occur in the Bi
ble ; but the phrase, " house of
God," is of frequent occurrence.
See references.
whose house are we. — The
Apostle here evidently intends to
make a distinction between the
Old Testament house of God in
which Moses officiated as a servant,
and the New Testament house of
God over which Christ presides
as n Son and High Priest. The
former was composed of Israelites
according to the flesh ; but the lat
ter is composed of Christians, or
Israelites according to the Spirit.
The former was an earthly, transi
tory, and typical house; but the
latter is a heavenly, imperishable,
and spiritual house. The former
was the shadow, and the latter is
the substance. The former was
constructed and its services were
performed for a testimony of the
good things which were to be
spoken afterward ; but the latter is
the sublime and glorious reality
itself, concerning which Moses and
all the other Prophets have borne
witness. if we hold fast the confi
dence, etc. — The present tense in
the first member of this clause,
" whose house are (cafjicv) we," is
used for both the present and the
future. As if the Apostle had said,
We are now of the spiritual house
of God, and we will ever belong to
it, if we hold fast the confidence
and the boasting of hope firm to
the end of life. This use of the
present tense for both the present
and future, and indeed for all time,
is of frequent occurrence in the
New Testament. In John xii. 26,

for example, Jesus says to his dis
ciples, "If any man serve me let
him follow me; and where I am
(lifni) there shall also my servant
be." And in John xiv. 3, he says,
"And if I go and prepare a place
for you, I will come again, and re
ceive you unto myself, that where I
am (tipi) there ye may be also."
See Winer's Gram. §xl. 2, a.
The Greek word rendered confi
dence (rta/5,j»7cri.'a) means (1) freeness
and boldness of speech, and (2)
that confidence which prompts any
one to the use of such freedom of
speech. In the Gospels and Acts,
it is generally used in the former
sense; but in the Epistles, it al
ways means an inward state of full
and undisturbed confidence. See,
for example, ch. vi. 11; x. 19, 35.
The word rendered rejoicing
(xavxw1) means properly boasting,
or a matter of boasting. And hope
(ixnls) is used here, not to denote
an affection of the mind, but rather
the object of our hope, as in Rom.
viii. 24.
The object of the Apostle, then,
in the use of this clause, is simply
to encourage his Hebrew brethren
to hold fast their confession, by as
suring them that as they were then
members of the house of God, so
also they would ever continue to be
members of it on condition that
they would be faithful to the end
of life. In that event, as he assures
his Roman brethren, God would
make all things work together for
their good, so that "neither death,
nor lite, nor angels, nor principali
ties, nor powers, nor things present,
nor things to come, nor height, nor
depth, nor any other creature"
would be able to separate them
" from the love of God which is in
Jesus Christ our Lord" (Rom. viii
28-39). v
. firm unto the end:— That is, to
the end of life ; at which time ends
also our state of probation. These

iii. 7.]

HEBREWS.

119

(7) Wherefore ' (as the Holy

'Matt. xxii. 43; Acts i. 16;
xxviii. 25 ; 2 Pet. i. 21.
2 Psa. xcv. 7-11 ; Prov. xxvii.

words are supposed by some to be
an interpolation from the fourteenth
verse of this chapter, and as such
are rejected by Tischendorf, Green,
and Alford, on the authority of the
Vatican MS., the iEthiopic Ver
sion, and certain citations made by
Ambrose and Lucifer. But as
they are found in MSS. n> a, c, d, k,
l, M, and also in the Latin Vulgate,
it is not suprising that they should
be retained and. defended as genu
ine by Tholuck, Lunemann, and
others. II. Ch. iii. 7-19. Exhortations and
warnings drawn from the ex
ample of the Israelites under
Moses.
7. Wherefore as the Holy
Ghost saith. — The Apostle now
proceeds to make a personal appli
cation of the important truths
elicited in the course of the pre
ceding paragraph ; and to warn his
Hebrew brethren against the dan
gers of apostasy, by referring to
God's dealings with their fathers.
His words may be briefly para
phrased as follows : Since it is
true, he says in -substance, that Je
sus as the Apostle of God is so
much superior to Moses ; and since
it is also true, that your belonging
to the house of God under him, and
your enjoying the blessings of the
New Covenant through him, de
pend on your holding fast the con
fidence and the boasting of your
hope even to the end of life, you
should now take as a warning to
yourselves the following solemn
admonition made by God to your
fathers; and beware lest there be

Ghost saith, 2 To-day if 3 ye will
hear his voice,
1; Eccl. ix. 10; Isa. lv. 6 ; 2 Cor.
vi. 2.
3 Ps. Ixxxi. 11-13 ; Jno. x. 3, 16, 27.

also in any of you an evil heart of
unbelief. The quotation is made
from the ninety-fifth Psalm, in
which David earnestly invites his
brethren to worship Jehovah (vv. 1,
2); (1) on the ground that he is
above all gods, the Creator of all
things, and the good Shepherd of
Israel (vv. 3-7); and (2) on the
ground that the neglect of God's
word and his ordinances had cost
a whole generation of their fathers
the loss of Canaan (vv. 8-11).
This last portion of the Psalm, our
author here quotes and applies as a
part of his own exhortations and
warnings. Observe that these
words of David are ascribed to the
Holy Spirit; for "holy men of God
spake [in ancient times] as they
were moved by the Holy Spirit '
(2 Pet. i. 21). See also 2 Tim. iii.
16, 17.
To-day, if ye will hear his
voice l — Or rather, if ye hear his
voice. Now is the acceptable time ;
now is the day of salvation. God
never says to any one, Hearken to
my voice and obey my precepts to
morrow. His command is, Do it
now; at the very moment that you
hear his voice and know his will.
And hence the order of the primi
tive Church was (1) to preach the
Gospel to sinners; (2) to receive
the confession of such as became
penitent believers; and (3) to bap
tize them on the same day, or even
at the same hour of the night. See
Acts ii. 41; xvi. 33; xviii. 8, etc.
And after their baptism the converts
continued steadfast in the Apostle's
teachings, giving all diligence to
make their calling and their elec
tion sure. But now, how very dif-

120

HEBREWS.

[iii. 8.

(8) ' Harden not your hearts,
*as in the provocation, in the
'Ex. viii. 15; 1 Sam. vi. 6 ; 2
Kings xvii. 14 ; Matt. xiii. 15 ; ActB
xix. 9 ; Rom. ii. 5, 6.

ferent is the practice of tbe Church.
It is amazing how both saints and
sinners now procrastinate and
trifle with the word and the ordi
nances of God.
8. Harden not your hearts —
To harden the heart, is to render it
insensible in any way. Here, the
admonition of the Apostle to his
Hebrew brethren is, not to harden
their hearts by neglecting even for
a day the voice of Jehovah, how
ever expressed. His commands
have all respect to the present ; and
any unnecessary delay in obeying
them has always of necessity a
hardening influence on the heart.
Men who hear the Gospel in their
youth or early manhood, and do
not then obey it, seldom do so af
terward. It is to all who hear it a
savor either of life unto life or of
death unto death (2 Cor. ii. 16).
Under its influence, no man can
long remain stationary in the Di
vine life. He must by the laws
and impulses of his own nature
become either better or worse, as
the current of life flows onward.
If he does ,not soften and purify
his heart by obeying the truth, he
will of necessity harden it by his
disobedience. And hence the great
concern of the Apostle that all
who hear the voice of God should
obey it promptly and heartily, even
while it is called To-day, lest any
should be hardened through the
deceitfulness of sin.
as in the provocation, etc. —
The Hebrew rendered literally is as
follows : Harden not your heart,
like Meribah, like the day of
Massah in, the wilderness. That

day of 'temptation in the wil
derness :
2 Num. xiv. 11, 22, 23 ; Deut. ix.
22-24. 3 Ex. xvii. 7 ; Num. xx. 13 ; Deut.
vi. 16 ; Psa. Ixxxi. 7.

is, harden not your hearts, as your
fathers did at Meribah ; as they did
on the day of Massah in the wil
derness. These names were both
given to a place near Mount Horeb,
where the children of Israel mur
mured for water (Ex. xvii. 1-7).
And when Moses had supplied
their wants, " he called the name
of the place Massah [temptation]
and Meribah [strife], because of
the chiding of the children of
Israel, and because they tempted
the Lord, saying, Is the Lord
among us .or not?" Th& name
Meribah was given also to Kadesh
(most likely the same as Kadesh
Barnea) in the wilderness of Zin
(Num. xxvii. 14); "because [there]
the children of Israel strove with
the Lord and he was sanctified in
them." See Num. xx. 1-13.
Whether David, in Psa. xcv. 8, re
fers to one or both of these places
is a question on which expositors
are not wholly agreed. It seems
most likely, however, that he has
in view only the place of strife and
temptation near Mount Horeb ; as
the strife at Kadesh did not occur
until about thirty-seven years after
that God had sworn in his wrath
that the rebellious generation
which came out of Egypt under
Moses should never enter into his
rest (Num. xiv. 20-35). This view
is corroborated by the Greek trans
lation of our author, which is iden
tical with that of the Septuagint,
and may be literally rendered into
English as follows: Harden not
your hearts as in the bitterness, on
the day of temptation in the wil
derness. It seems, therefore, that

iii. 9, 10.]

HEBREWS.

121

(9) When your fathers
tempted [me] | proved me : by
proof j and ' saw my works
2 forty years.
'Ex. xix. 4; xx. 22.
2 Num. xiv. 33 ; Deut. viii. 2, 4 ;
Josh. v. 6; Acts vii. 36; xiii. 18.
3 Gen. vi. 6 ; Psa. lxxviii. 40.
4 Psa. lxxviii. 8; Isa. xxviii. 7;
John iii. 19, 20; viii. 45; Rom. i.
28.

the excessive provocation of the
people, here elegantly rendered bit
terness by the Apostle, occurred on
the day of temptation; and of
course at the same place, near
Mount Horeb.
9. When your fathers tempted
me. — The Hebrew of this verse is
literally rendered into English as
follows : Where p?^, expressive of
either the place, where or the time
when] your fathers tempted me,
proved me, and saw my work.
The Textus Receptus of Elzevir
runs thus: Where [oil, where or
when] your fathers tempted me,
proved me, and saw my works forty
years. This differs from the He
brew only in the two following un
important particulars: (1) in the
Hebrew, the noun work is singular ;
but in the Greek, the corresponding
word is plural ; (2) in the Hebrew,
the expression, forty years, is, ac
cording to the Masoretic pointing,
connected with what follows, as in
the seventeenth verse of this chap
ter ; but in the Greek, it qualifies the
preceding verb saw. These slight
differences do not, however, in any
way affect the sense of the passage,
the meaning being obviously the
same in both the Hebrew and the
Greek. Nor does the reading of
Bagster as given in our best MSS.
differ in meaning from the He
brew text. Literally rendered it
stands thus: Where your fathers
made trial by proof, and saw my
11

(10) Wherefore SI was
grieved with that generation,
and said, 4They do always err
in their heart ; and 5 they have
not known my ways.
5 Psa. cxlvii. 20 ; Jer. iv. 22.
(9) fie Rec. Omitted by Lach., Tisch.,
T. S. Green, Alford, N, a, b, c, d, 17, d, e.
(9) iSoKifiaa'av /ne Rec. iv Soitifi atria
Lach., Tisch., T. S. Green, Aliord, X, A, B,
c, d, e, m, etc., Coptic, etc.

works forty years. Sec critical
notes on this verse.
10. Wherefore I was grieved
with that generation. — That is
to say, Because your fathers so
often provoked and tempted me in
the wilderness, I was sorely grieved
and vexed with them. The word
rendered grieved (jtpotro^ifu) is
Hellenistic, and like the corre
sponding Hebrew word (^'p)
means properly to feel a loathing ;
to be disgusted with any person or
thing. The meaning is, that the
generation of the children of
Israel contemporary with Moses
and Aaron, had by their multiplied
transgressions become loathsome to
God ; and, speaking after the man
ner of men, he was disgusted with
them. Many MSS. have this (tavty)
instead of that (ixtlvri) generation.
In the Hebrew, the word answering
to generation (in) has no qualify
ing epithet. It is, however, suffi
ciently defined by the context ; and
evidently means the generation
which came out of Egypt under
Moses, whose carcasses fell in the
wilderness. and said, They do always err
in their heart. — The Greek word
rendered err (itxavda), as well as
the corresponding Hebrew word
(rurfl), means to wander, to go
astray. There is perhaps in the
use of this word an allusion to the
wanderings of the Israelites in the
desert; but it is of their heart-wan-

122

HEBREWS.

[iii. 11.

(11) So 'I sware in my
'Num. xiv. 20-35; xxxii. 10-13;
Deut. i. 34, 35 ; ii. 14.
2Ch. iv. 1, 3, 5, 9 ; Psa. xcv. 7-11 ;
derings that Jehovah here com
plains. These, he says, were con
stant They do always (dti) wan
der in heart. The word heart
(237, xapSia) means properly the
central organ of the blood-vessels,
situated in the thorax, and sup-
Sosed to be the seat of animal life.
ut figuratively it means the seat
of the affections, comprehending
also not unfrequently the seat of
the will and the understanding ; as
when we speak of a willing heart,
an understanding heart, an obe
dient heart, etc. But in all such
cases, the reference is primarily
and chiefly to man's moral and
emotional nature. As, for instance,
when the fool says in his heart,
"No God," he expresses a senti
ment of his depraved heart, rather
than a judgment of his darkened
and perverted understanding ;
though both his heart and his in
tellect are involved and implicated
in the enormous falsehood.
Blinded and hardened by the love
of sin, he first wishes there were
no God ; and then, perchance, he is
led to believe what he so ardently
desires. See Rom. i. 28, and 2
Thess. ii. 10-12.
and they have not known my
ways. — The children of Israel
were quite as ignorant of the ways
of God, as they were of the mean
dering paths of the desert. Like
benighted wanderers, they were
lost in the mazes of their own
follies ; and had as yet learned but
little of the gracious designs of God
in his dealings with them. They
were still extremely Bensuous ; and
their hearts were set on worldly
pleasures and enjoyments. When
they failed to roach Canaan as soon

wrath, They shall not enter
into 2my rest.)
Isa. xi. 10 ; lvii. 2 ; Matt. xi. 28-30 ;
Rev. vii. 14-17; xiv. 13; xxi. 4.

as they expected, they then turned
back in their affections, and began
to long for the leeks, onions, and
flesh-pots of Egypt. They seemed
willing to endure Egyptian servi
tude, or almost any thing else,
rather than submit to that Divine
discipline which was necessary to
qualify them for the promised rest.
11: So I sware in my wrath.
— This is of course a figurative ex
pression, and means simply that
when the Israelites murmured and
rebelled against God at Kadesh
Barnea, he then resolved that they
should never enter into his rest.
Previous to this they had often pro
voked and dishonored him by their
murmurings against him and his
servant Moses. This they did be
fore they crossed the Red Sea,
when they were closely pursued by
Pharaoh and his hosts (Ex. xiv. 10-
12). Another like provocation oc
curred at Marah in the wilderness
of Shur (Ex. xv. 22-26); another,
in the wilderness of Sin (Ex. xvi.
1-3) ; another, at Massah and Meri
bah near Rephadim (Ex. xvii, 1-
7); another, at Sinai, where they
made and worshiped the golden
calf (Ex. xxxii. 1-29) ; another, at
Taberah in the wilderness (Num.
xi. 1-3); another at Kibroth-Hat-
taavah (Num. xi. 4—34) ; and still
another, at Kadesh Barnea, where
the people believed the evil report
of the ten spies, and refused to go
up at the command of God and
take possession of the land of
Canaan (Num. xiv. 1^4). ' On this
last occasion, that wicked and per-
verse generation filled up the cup
of their iniquity ; and the Lord
said, " Because all these men who
have seen my glory and my niira-

iii. 12.]

HEBREWS.

123

(12) 'Take heed, brethren,
lest there be in any of you 2an
1 Ch. ii. 1-3 ; Matt. xxiv. 4.
2 Gen. viii. 21 ; Jer. iii. 17 ; vii.
24; xi. 8; xvi. 12.
3Ch. vi. 4-6; x. 26-29: xii. 15-

cles which I did in Egypt and in
the wilderness, have tempted me
now 'these ten times and have not
hearkened to my voice ; surely they
shall not see the land which I sware
unto their fathers, neither shall
¦ any of them that provoked me see
it  1 have heard the murmur
ings of the children of Israel
which they murmur against me.
Say unto them, As truly as I live,
saith the Lord, as ye have spoken
in mine ears, so will I do unto you ;
your carcasses shall fall in the wil
derness ; and all that are num
bered of you, according to your
whole number, from twenty years
old and upward, who have mur
mured against me, doubtless ye
shall not come into the land con
cerning which I sware to make
you all dwell therein, save Caleb
the son of Jephunneh and Joshua
the son of Nun" (Num. xiv. 22-
30). After this they wandered
through the desert, in unknown
paths, for about thirty-seven years ;
at the close of which we find them
again at Kadesh in the wilderness
of Zin, murmuring for water; in
consequence of which the place was
called Meribah Kadesh (Num. xx.
1-13). These places can be traced
on any good map of the exodus
and wanderings of the Israelites.
They shall not enter into my
rest. — This clause is best ex
plained by referring to the passage
just cited from Num. xiv. Up to
this time, for about eighteen
months after their departure from
Egypt, the Lord had borne with
the people. But this last act of re
bellion was intolerable; and God

evil heart of unbelief, "in de
parting from the * living God.
17; Prov. i. 24-32; Jer. ii. 13;
xvii. 5.
4Ch. x. 31; xii. 22; Deut. v. 26;
2 Cor. vi. 16 ; 1 Tim. iv. 10.

therefore now swore in his wrath
that they should never enter into
his rest. The word rest (xatdrtav-
tsi{) has in this connection a double
reference, as will appear in our
exegesis of the next chapter.
Primarily, it means the rest of
Canaan ; and secondarily, it means
the heavenly rest, of which the
rest in Canaan was but a type.
See note on ch. i. 5. From this
rest, in its twofold sense, it seems
that most of that wicked and per
verse generation were excluded.
That there were some exceptions in
each, case, must of course be con
ceded. Of this we have the most
clear and reliable evidence given
in the Old Testament. Joshua and
Caleb entered Canaan and enjoyed
God's rest in its typical sense ; and
Moses and Aaron, with doubtless
some others, though excluded from
Canaan, entered into the heavenly
rest. But it is not in harmony
with the design of the Apostle to
notice these exceptions. He pur
posely leaves all such out of view,
and affirms .simply what was true
of the masses. They, it would
seem, were excluded from God's
rest in its twofold significance.
See notes on ch. iv. 3, 6.
12. Take heed, brethren, etc.
— As if he had said, Beware, breth
ren, of an evil unbelieving heart,
such as the Israelites had in the
wilderness; lest like them you too
apostatize from the living God, and
Eerish on your way to the Promised
and. Three things are clearly im
plied in the words of our text: viz.
(1) that the Hebrew Christians
were in great danger of apostatiz-

124

HEBREWS.

[iii. 13.

(13) But ' exhort one another
daily, 2 w.hile it is called To-day ;
lest any of you be hardened
'Ch. x. 24, 25; Acts xi. 23; 1
Thess. ii. 11.

ing from the living God, as their
fathers had done. And if so, then
it follows that a Christian may fall
from grace ; for to apostatize from
God is simply equivalent to falling
away finally and forever from the
grace of God. See notes on ch. vi.
4-6. (2) That this danger arises
wholly from " an evil heart of un
belief." So long as we have an un
wavering trust in God and in his
word, all is well. Nothing can, un
der such circumstances, separate
us from the love of God which is
in Jesus Christ our Lord (Rom.
viii. 39). But let the heart of any
one become evil and distrustful, and
then his condition becomes at once
awfully alarming. (3) It is further
implied in the words of our author,
that every Christian may, through
the grace of God, avoid the dangers
of apostasy, by keeping his heart
with all diligence (Prov. iv. 23).
It is true that without the grace of
God we can do nothing by way of
saving ourselves or any one else
(John xv. 5); and it is also true,
that even with this promised grace
we can accomplish comparatively
but little (1 Cor. iii. 6, 7). The
work is of God and not of us.
Nevertheless, it has pleased God in
the exorcise of his wisdom and love
to give to every man an agency in
the work of redemption commensu
rate with his capacity and means
of doing good. And, consequently,
tbe man who "looketh into the per
fect law of liberty and continueth
therein, he being not a forgetful
hearer, but a doer of the work,
this man shall bo blessed in his
doing " (Jas. i. 25). And hence
the following earnest exhortations

through 3the deceitfulness of

2 Psa. xcv. 7, 8 ; 2 Cor. vi. 2.
3 Prov. xxviii. 26 ; Rom. vii. 11 ;
Eph. iv. 22 ; Jas. i. 14.

to constant watchfulness and perse
verance in the Divine life.
13. But exhort one another
daily. — This admonition is n6t ad
dressed merely to the Elders of the
Church, but to every member of it.
All are required to exhort and ad
monish one another daily as mem--
bers of the family of God, and " as
joint heirs of the grace of life."
And yet, how very generally is this
duty neglected. "How often,"
says Mr. Barnes, "do church-mem
bers see a fellow-member go astray
without any exhortation or admo
nition. How often do they hear
reports of the inconsistent lives of
other members, and perhaps con
tribute to the circulation of theso
reports themselves, without any
pains taken to inquire whether
they are true. How often do the
poor fear the rich members of the
Church, or the rich despise the
poor, and see one another live in
sin, without any attempt to entreat
and save them. I would not have
the courtesies of life violated. I
would not have any assume a dog
matic or dictatorial air. I would
have no one step out of his proper
sphere of life. But the principle
which I would lay down is this:
that the fact of church membership
should inspire such confidence as
to make it proper for one member
to exhort another whom, he sees go
ing astray. Belonging to the same
family ; having the same interests
in religion ; and all suffering when
one suffers, why should they not
be allowed tenderly and kindly to
oxhort one another to a holy life?"
while it is called To-day. —
Do not procrastinate, or put off till

iii. 14.]

HEBREWS.

125

(14) For *we are made par-
'John xv. 1-7; Rom. xi. 17; 1
Pet. iv. 13 ; v. 1 ; 2 Pet. i. 4 ; 1 John
i. 3.
to-morrow what should be done to
day. Much may depend in such
cases on prompt and proper action ;
and it is to be feared that thou
sands are eternally lost through the
neglect of it. If the members of
every congregation of disciples,
would all watch over one another,
not as censors, but as members of
the body of Christ, how many
errors might be corrected in their
incipiency. But as it is, how very
different are the results. How
many delinquent Christians are
allowed to become hardened in sin,
before even the Elders of the
Church call on them and admonish
theml How very unlike these
Elders are to the Good Shepherd
tbat careth for the sheep.
through the deceitfulness of
sin. — That sin (dfiaprta) is very
deceptive is well known to every
one who has examined carefully
the workings and operations of his
own heart. It has by the fall of
man been implanted as a principle
in human nature ; so that it is now
natural for man to follow after its
"deceitful lusts" (Eph. iv. 22).
"For to will," says Paul, speaking
as a representative of those under
law without the helps and consola
tions of the Gospel, " is present
with me; but how to perform that
which is good, I find not. For the
good that I would I do not; but
the evil which I would not, that I
do. Now if I do that I would not,
it is no more I that do it, but Sin
that dwelleth in me. I find then a
law, that when I would do good,
evil is present with me. For I de
light in the law of God after the in
ward man; but I see another law
in my members, warring . against

takers of Christ, 2 if we hold
the beginning of our confidence
steadfast unto the end ;
2 See refs. ver. 6.

the law of my mind, and bringing
me into captivity to the law of Sin
which is in my members" (Rom.
vii. 18-23). True, indeed, in and
through the process of regeneration
the body of Sin is destroyed (Rom.
vi. 6); so that we Christians are
not now, as formerly, its slaves ;
its has no longer dominion over us
(Rom. vi. 14, 17, 18); for we are
not now under law but under grace.
But though the body of Sin has
been destroyed, its animus still re
mains as a thorn in the flesh of
every Christian; so that unless we
are constantly on our guard, and,
like Paul, keep our bodies in
subjection (1 Cor. ix. 27), we are
ever liable, as were the ancient
Israelites, to be misled by the de
ceitfulness of Sin which is in our
members. Its promises to us are
all pleasure and happiness, but its
rewards are misery and death
(Rom. vi. 23). And hence the ne
cessity of exhorting one another
daily, even while it is called To
day, lest any of us " be hardened
through the deceitfulness of Sin."
14. For we are made par
takers, of Christ, etc.— The Apos
tle assigns here as another reason
for constant perseverance and
watchfulness, that our being finally
partakers of Christ and his bene
fits, will depend on our holding.
fast to the end of life the begin
ning of our confidence in him.
We have not yet reached the end
of our course. We are still in a
state of trial ; and we are therefore
ever liable to lose through our neg
lect or disobedience that of whicb
we have already to a certain extent
become partakers; but which, for
the present, we hold on certain

126

HEBREWS.

[iii. 15.

(15) While it is said, 'To
day if "ye will hear his voice,
1 See refs. vers. 7 and 8.

conditions. " For whosoever hath
to him shall be given, and he shall
have more abundance; but whoso
ever hath not, from him shall be
taken away even that which he
hath" (Matt. xiii. 12). See note
on ver. 6.
The word rendered confidence
(v7tbsto,ai') is of different etymol
ogy from that which is so rendered
(rtappi/ai'a) in the sixth verse. The
former looks rather to the ground
of our confidence in Christ; and
the latter to our free and open con
fession of it. They are, however,
used here by our author as synony
mous terms, to denote simply that
firm and well-grounded confidence
in Christ, which if held fast to the
end of life, will secure for us an
abundant entrance into his ever
lasting Kingdom. Of this confi
dence the Hebrews were then par
takers; they were then in posses
sion of that faith which purifies
the heart. And hence the Apostle
requires of them simply that they
continue to hold fast the beginning
of their confidence firm even to the
end of life. "Hold fast that which
thou hast, that no man take thy
crown" (Rev. iii. 11).
15. While it is said, To-day,
etc. — The proper grammatical con
nection of this verse is still a mat
ter of dispute among the critics.
Some of them, as Ebrard and Al
ford, maintain that it stands
properly connected with what im
mediately precedes ; and that the
object of our author in the use of
this clause is simply to give
strength to the affirmation made in
the fourteenth verse, that our being
mn.de partakers of Christ is con
ditioned on our holding fast " the
beginning of our confidence stead-

harden not your hearts, as in
the provocation.

fast unto the end." As if he had
said, "For we are made partakers
of Christ, if we hold the beginning
of our confidence steadfast unto the
end ; [as is clearly implied] in the
saying, To-day if ye hear his
voice, harden not your hearts, as in
the provocation." Others, as Tho
luck and Delitzsch, make it the be
ginning of a sentence, and so con
nect it with the sixteenth verse as
follows: "In the saying, To-day if
ye hear his voice harden not your
hearts, as in the provocation, [it is
implied that the provokers to whom
the Psalmist refers, were them
selves redeemed of the Lordt and
yet fell under his wrath, and came
short of the promised rest.] For
who were they that having heard
gave provocation ? Was it not in
deed all who under, Moses' leader
ship came out of Egypt" ? Others,
as Bengel and Michaelis, connect
the fifteenth verse with the
thirteenth, and include the four
teenth in a parenthesis. And
others again, as Chrysostom and
Erasmus, connect it with the be
ginning of the fourth chapter, mak
ing verses 16-19 parenthetical.
On the whole, I think it best to
combine the first two hypotheses.
It seems to me that the fifteenth
verse is logically connected with
both vrhat precedes and what fol
lows: though it does not, as De
litzsch supposes, form the begin
ning of a sentence. I would there
fore render verses 14-19 as follows:
For we have been made partakers
of Christ, if we hold the beginning
of our confidence steadfast unto
the end; [as is implied] in its be
ing said, To-day if ye hear his
voice harden not your hearts as in
the provocation. [As if the Apos-

iii. 16.]

HEBREWS.

127

(16) For 'some, when they
'Num. xiv. 11; xxvi. 65; Psa.
lxxviii. 17.

tie had said, It is not enough that
you have been redeemed, and that
you have commenced your march
for the heavenly rest: you must
persevere in your begun course to
the end of life, or otherwise you
will all fall short of the promised
rest, as did your fathers in the wil
derness.] ior who were they that
having heard did provoke ? Was
it not indeed all wno came out of
Egypt by means of Moses? And
with whom was he displeased forty
years ? Was it not with those that
sinned, whose carcasses fell in the
wilderness ? And to whom did he
sware that they should not enter
into his rest, but to the disobe
dient? So we see that they could
not enter, on account of unbelief.
16. For some, when they had
heard, did provoke. — The original
manuscripts of the New Testament
were written without any accents
and also without any marks of
punctuation. As early as 240
B. C. Aristophanes of Byzantium in
troduced into the School of Alex
andria an imperfect system of both
accents and punctuation;, chiefly, it
would seem, for the benefit of
teachers and scholars of rhetoric.
But accents were not generally used
by Christian writers till after the
middle of the fifth century ; and it
was not till about the beginning of
the tenth century that the custom
of using them became universal.
And so also of the system of Greek
punctuation. It too was gradually
introduced with sundry changes
and modifications. About the mid
dle of the fifth century, Euthalius,
a Deacon of Alexandria, divided
the New Testament into lines
(atix<n), each line containing as

had heard, did provoke : howbeit
not all that came out of Egypt
by Moses.

many words as were to be. read
without any pause or interruption
of the voice. In the eighth cen
tury, the comma ( , ) was invented ;
and the Greek note of interroga
tion ( ; ) in the ninth. But it was
not till after the invention of
the art of printing, about the mid
dle of the fifteenth century, that
the present system of Greek punc
tuation was universally adopted by
Greek scholars.
It is obvious, therefore, that no
authority is to be attached to these
marks of accent and punctuation,
except so far as they are supported
by the conditions of the context
and the well-known laws and prin
ciples of . the Greek language.
And it may therefore be still a
question whether the word tines
(tivss) in our text should be ac
cented on the first or on the second
syllable. If on the first (tires),
then it is equivalent to the inter
rogative pronoun who, and requires
a mark of interrogation at the
close of the sentence in which it
stands. But if on the second
(tivii), it is an indefinite pronoun
equivalent to some, as in our Eng
lish Version, and requires that
the sentence shall close with a
period. What, then, is the proper meaning
of this word? Is it an interroga
tive or an indefinite pronoun? Is
it equivalent to who or to some ?
That it should be rendered who in
the seventeenth and eighteenth vers
es, is conceded by all : for here,
indeed, the context will admit of
nothing else. But is it not almost,
if not quite, as obvious, from the
scope of the author's argument,
that it must have the same mean-

128

HEBREWS.

[iii. 17, 18.

(17) But 'with whom was he
grieved forty years? 2was it
not with them that had sinned,
a whose carcasses fell in the wil
derness? 'Num. xiv. 43; Deut. viii. 4;
Josh. v. 6 ; Acts vii. 36.
2 Num. xxvi. 64, 65 ; 1 Cor. x. 1-
13.

ing in the sixteenth verse? Hav
ing, in the verses immediately pre
ceding, solemnly warned his breth
ren against the dangers of apostasy
from Christ, and having illustrated
the whole matter by a general ref
erence to the fortunes of their
fathers in the "wilderness, and also
by God's subsequent warnings and
admonitions through David, our au
thor now makes a more sweeping
and definite application of Old Tes
tament history. Lest any should
attempt to avoid the force of his
general argument, on the ground
of its seeming indefiniteness; and
should be disposed to take refuge
in the vain hope that though some
of the less enlightened of their
brethren might fall, they them
selves would nevertheless escape —
fearing this, the Apostle makes
another more definite and heart-
searching appeal to the well known
facts of Old Testament history.
He reminds his readers by an ap
peal to their own knowledge of the
facts, that it was not merely a few
of the most ignorant and super
stitious of their fathers that fell in
the wilderness on account of their
disobedience; but that it was in
fact the whole redeemed nation who
came out of Egypt under Moses. The
few exceptions, consisting of Joshua,
Caleb, Eliezer, and perhaps a few
more of the Levites, are purposely
and with strict rhetorical propriety
kept in the background; and the
great mass of the people who had
been once enlightened and conse-

(18) And 4to whom sware
he that they should not enter
into his rest, 6but to them that
believed not ?
3 Num. xiv. 29-33; Deut. ii. 14.
15. 4 See refs. ver. 11.
6 Num. xiv. 11; xx. 12; Deut. i.
26-32 ; ix. 23.

crated to God, are brought forward
as persons doomed to destruction,
in order to make a more vivid and
lasting impression on the minds
and hearts of the Hebrew brethren.
For who, says the author, were they
that having heard did provoke?
Were they the children and serv
ants of your fathers? Or were
they a few of the most ignorant
and depraved of that generation ?
Nay indeed, were they not all of
the six hundred thousand who
came out of Egypt by Moses?
The force of this appeal could not
be avoided ; and it must have made
a very deep impression on the
mind and heart of every Hebrew
Christian who read this Epistle.
17. But with whom was he
grieved forty years ? — With what
sort of persons was God displeased
for the space of forty years ? Was
it with babes and slaves and such
other persons as were ignorant of
God's will? Nay indeed; was it
not with them that sinned, whose
carcasses fell in the wilderness?
They were persons who knew God's
will and transgressed his law.
They were all sinners. And their
sin so provoked God that he caused
their members (xCjXo), such as their
arms, legs, etc., to be scattered as
fragments through the wilderness;
leaving them there as a monument
of his righteous displeasure, and as
a warning to all subsequent gener
ations. &ee Num. xxvi. 64, 65.
18. And to whom did he
SWare, etc?— The history of Is-

19; iv. 1.]

HEBREWS.

129

(19) So we see that 'they
could not enter in because of
unbelief. !Mark xvi. 16; John iii. 18, 36;
1 John v. 10.
2Ch. ii. 1-3; xii. 15, 25; Prov.
xiv. 16 ; Rom. xi. 20 ; 1 Cor. x. 12.

rael's provocations and of God's
dealings with them, was so fully
recorded in the Old Testament and
so generally believed by the He
brew Christians, that any formal
presentation of evidence in the
case was wholly unnecessary ; and
our author therefore again, with
great rhetorical effect, employs the
interrogative style of address. By
means of a series of questions ad
dressed to their understanding, he
brings home with great power to
their hearts and consciences what
they were all forced to concede,
that the six hundred thousand full-
grown men who came out of
Egypt under Moses, perished in
the wilderness through their unbe
lief. They once believed in God
and confided in his servant Moses :
for how indeed could they do
otherwise? They had seen God's
judgments on Pharaoh and on his
hosts in Egypt and in the Red Sea;
they had seen the manna rained
down from heaven, and they had
beheld the waters flowing from the
rock at the command of God ; they
had heard his voice from the top of
Sinai, and they had witnessed
many other manifestations of his
power and Divinity, for the space
of eighteen months, before they
came to the plains of Kadesh.
But after all this, through an evil
heart of unbelief, they there re
belled against him, and so provoked
him on the very borders of Canaan,
that he was constrained to swear
in his wrath, that they should not
enter into his rest. See Num. xiv.
20-35. All this the Hebrews well

(iv. 1) 2 Let us therefore fear,
lest, a promise being left us of
entering into his rest, 'any of
vou should seem to come short
"of it.

3 Matt. vii. 21-27;
Cor. ix. 27.

xxv. 1-13; 1

understood and readily conceded.
And hence without further argu
ment, Paul simply concludes in
harmony with their own convic
tions, that owing to practical infi
delity a whole generation of God's
chosen people were excluded from
the promised rest.
19. So we see, .etc.— In this
verse, the Apostle states the result
of the whole matter. It was not
owing to any unforeseen or fortui
tous circumstances, nor to the su
perior strength of their enemies,
that the Israelites were unable to
enter the land of Canaan; but it
was owing simply to their own in
fidelity and disobedience. And
this is given as a warning to all
Christians to beware, lest they too
fall after the same example of un
belief.in. Ch. .iv. 1-10. Concerning the
rest which remains for the peo
ple of God.
1. Let us therefore fear.— The
proper object of fear is danger.
And as the Hebrew Christians
were then in danger of falling
away, the Apostle very properly
appeals here to their sense of fear,
for the purpose of exciting them to
greater diligence in the Divine life.
For he well knew that every thing
depended on their attaining to that
rest which "remains for the people
of God. If they failed in this, they
failed in every thing. In that
event, their confession would be all
in vain, and life itself would bo
worse than an abortion.
lest a promise being left us

130

HEBREWS.

[iv. 2.

(2) For *unto us was the gos
pel preached, as well as unto
them: but the word preached
1 Gal. iii. 8 ; 1 Pet. i. 12.

of entering into his rest. — The
participle being left (xato.XEi7tofihrjs)
is in the present tense, implying
that the promise of entering God's
rest is made sure to all Christians
who, like Joshua and Caleb, con
tinue faithful to the end of life.
This the Apostle here assumes, for
the present, on the grounds already
stated. But lest any one should
doubt the reality of such a rest, he
immediately takes up the consider
ation of this subject, and makes it
his main theme in this paragraph.
any of you should seem to
come short of it : — Or more ex
actly, Lest any of you may seem
(Boxy) to have come short of it
(votsprixhai). That is, lest it may
appear at the end of your course or
on the day of final reckoning, that
any of you shall have failed to
reach the heavenly rest, the sabba-
tism that remains for the people of
God. The Apostle would, in a
word, have his Hebrew brethren in
Christ take heed, lest while there
is remaining to them a promise of
entering into God's rest, any of
them should, like their fathers in
the wilderness, fall short of it
through their own obstinate un
belief. 2. For unto us was the gospel
preached, etc. — This is a very in
accurate translation of the original,
and conveys to the English reader
quite an erroneous impression.
Literally rendered the passage
stands thus: For we are evangel
ized (iafiEV EvrjyyiXia/iivoi) as well
as they. That is, the promise of
entering into rest, on given con
ditions, has been made to us Chris
tians, as well as to tho ancient He-

did not profit them, 2not being
mixed with faith in them that
heard it.
2Ch. iii. 18, 19; xi. 6 ; 1 Thess.
ii. 13; 2 Thess. ii. 12, 13 ; Jas. i. 21.

brews. The assertion is designed
to set forth more directly and cate
gorically what is assumed in the
first verse, viz. that there is really
left to us a promise of entering
into God's rest. The Apostle
means to say that the joyful prom
ise of entering into rest, made first
to the Israelites, has respect to us
as well as to them. Primarily, it
had reference to the possession of
Canaan; and secondarily, to that
better rest of which the rest in
Canaan was but a type. This same
promise, in its second intention,
still remains for the encouragement
and consolation of all God s peo
ple. Into it they will all "finally
enter; unless, like the Israelites,
they fall by the way on account of
their own practical infidelity.
but the word preached did
not profit them: — Literally, the
word of hearing (o koyoj rrts axoiji)
did' not profit them. They heard
the message which God delivered
to them through Moses, but they
were not profited by it.
not being mixed with faith
in them that heard it: — Or as
rendered by Erasmus and others:
" not having been mingled by
means of faith with them that
heard it." The word rendered
mixed (ffvyxexpafihoc) is used meta
phorically, and seems to have ref
erence to the mixing of food with
the digestive fluids, m order to its
being appropriated to the wants of
the body ; or, according to the above
version of Erasmus, it may refer to
the food's being incorporated with
the tissues of the body by means
of these fluids. In both cases the
meaning is substantially the same.

iv. 3.]

HEBREWS.

131

(3) For 'we who have be
lieved do enter into rest, as he
said, 2As I have sworn in my
'Isa. xxviii. 12; Jer. vi. 16;
Matt. xi. 28, 29 ; Rom. v. 1, 2.
2 Num. xiv. 20-30; Deut. i. 34,
35 ; ii. 14 ; Psa. xcv. 11.

wrath, if they shall enter into
my rest : although 3 the works
were finished *from the founda
tion of the world.
3 Gen. ii. 1-3; Ex. xx. 8-11.
4 Matt. xiii. 35 ; Eph. i. 4; 1 Pet.
i. 20.

Food taken into the stomach, unless
it be properly digested and appro
priated, is of no benefit whatever
to the physical organs, but rather
an injury. And just so it is with
the word of hearing. If it is re
ceived as seed on the highway, or
on stony ground, or among thorns,
it is of no service whatever to
those who hear it. But when it is
well understood, and received into
good and honest hearts, it then be
comes as food to the soul, and gives
life, and health, and strength to
the whole inner man. Then in
deed it is more to be desired than
gold, yea than much fine gold ; and
it is " sweeter also than honey and
the honey-comb."
The Israelites were" mostly of tbe
stony-ground hearers. They at first
received the word with all readi
ness of mind and promised obe
dience to its requirements. See
Ex. xix. 7, 8, and xxiv. 3. But
they had no root in themselves ;
and hence when trials and tribula
tions came, they stumbled and fell.
And just so it is with thousands of
nominal professors in our own day
und generation. Under, it may be,
the judgments of God or the excit
ing influences of a protracted meet
ing, they receive the word with
gladness. For a time they are very
zealous for the glory of God and
the salvation of souls ; and many
of them are no doubt honest in
their professions. But they lack
stability. They haye no root in
themselves. And before the soul
is sufficiently nourished, even while
the food is in process of digestion,

they stumble and fall, as did the
Israelites in the wilderness. But.
others, like Joshua and Caleb, re
ceive the word into good and hon
est hearts, " and bring forth fruit
with patience."
According to the reading of the
Common English Version and also
that of Erasmus, the perfect passive
participle sunkekramenos (avyxe-
xpapho;) relates to logos (xoyos) in
the nominative singular. But
many manuscripts have the accusa
tive plural (avyxixpa/ihov'); accord
ing to which the reading would be
as follows : " Nevertheless the word
of hearing did not profit them, un-
unmingled as they were in faith
with its hearers ; ' or more freely,
" But the word preached did not
profit them, because they did not
believingly associate with those who
obeyed it, such as Joshua and
Caleb." This reading is on the
whole preferred by Alford, but it is
now very properly rej ected by most
expositors ; being, as they say, in
consistent with the plain and ob
vious thought of the writer, that
"the word did not profit because it
was not received in faith."
3. For we who have believed
do enter into rest: — into the
rest; that is, the promised rest.
In verse first, our author speaks of
a promise being left us of entering
into God's rest; and in the second
verse, he says, the good news of
entering into God's rest on given
conditions, was proclaimed to us as
well as to the ancient Israelites.
And now in the third, he further
categorically affirms that all be-

132

HEBREWS.

[iv. A, 5.

(4) For he spake ' in a cer
tain place of the seventh day on
this wise, 2 And God did rest the
Beventh day from all his works.
(5) And in this place again,

lievers in Christ do actually enter
into this rest: and as evidence of
this, he again quotes from the
ninety-fifth Psalm. The exclusion
of some on the ground of their un
belief, implies the admission of
others on the ground of their be
lief. if they shall enter into my
rest. — The word here rendered if
(OX, si) should be rendered not, as
in ch. iii. 11. The form of the ex
pression is elliptical, being bor
rowed from the u'sual mode of tak
ing an oath among the Hebrews,
and is equivalent to a strong nega
tive. Thus in 2 Sam. iii. 35, David
says, "So do God to me, and more
also, if I taste bread or aught else,
till the sun be down." This is but
a solemn and emphatic way of ex
pressing his purpose not to eat any
thing till after sunset. And so also
in this connection, God is here
represented as declaring with the
solemnity of an oath, that the diso
bedient Israelites who rebelled
against him at Kadesh Barnea,
should never enter into his rest.
although the works were fin
ished from the foundation of
the world. — The logical connection
of this clause is somewhat obscure
in consequence of the passage be
ing so very elliptical. But the
Apostle refers here manifestly to
the sabbatical rest, which had been
sanctified for the glory of God and
the good of mankind even from the
foundation of the world, or from
the time that God finished the work
of creation (Gen. ii. 2). For, to
say that the works were finished
from the foundation of the world,
is equivalent to saying that the

sIf they shall enter into my
rest. ' Ch. ii. 6.
2 Gen. ii. 2; Ex. xxxi. 17.
3 PSA. XCV. 11.

Sabbath, commemorative of God's
rest, was sanctified and observed
from the same ever memorable
epoch. Such is the law of all com
memorative institutions. The Pass
over, for example, the Pentecost,
the Lord's Day, and the Lord's
Supper, were all established in
close connection with the events
which they were severally intended
to celebrate. And hence it is ob
vious that the oath of God at Ka
desh Barnea could not have refer
ence to the sabbatical rest; for
this, the Hebrews with others had
long enjoyed. But in making this
oath Jehovah must have had refer
ence to a future rest; a rest into
which the apostate Israelites never
entered. That this is the meaning
of this very elliptical passage, is
plain from what follows.
4. For he spake, etc.— The al
lusion here is to Gen. ii. 2; and
the objest of the Apostle in refer
ring to it, is merely to amplify and
illustrate still further what he has
with characteristic brevity spoken
of in the preceding verse. He
here very clearly intimates that the
sabbatical rest was instituted by
God, at the close of the Adamic
renovation, when on the seventh
day " he rested from all his works
which heJiad made." And hence
it follows, as before stated, that
this rest can not be identical with
that from which a whole generation
of the Israelites were forever ex
cluded. 5. And in this place again. —
In what place? Evidently, in the
place which our author has under
consideration, and to whieh he re
fers in the third verse. But what

iv. 6, 7.]

HEBREWS.

133

(6) Seeing therefore 'it re
maineth that some must enter
therein, and 2they to whom it
1 Num. xiv. 12, 31 ; Matt. xxi. 43 ;
xxii. 9, 10; Luke xiv. 21-24; Acts
xiii. 46, 47.
is this? Most expositors agree that
the reference is to Psa. xcv. 11; for
here the very words of our text
occur in the Septuagint, and they
are a fair and literal rendering of
the original Hebrew. But in the
seventh verse, our author clearly
refers to Psa. xcv. 7, 8 ; and as he
cites this in proof of a new propo
sition relating to a much later
period, it is alleged by some that
in the former case the reference
must be to Num. xiv. 28-30.
There is no difficulty, however, in
supposing that in both cases the
Apostle refers to the ninety-fifth
Psalm. But the citation made in
the third and fifth verses is applied
only to those Israelites who re
belled against God under Moses,
and who on this account were not
allowed to enter the land of
Canaan ; whereas the citation in
the seventh verse applies to those
of a later period. The argument
of the Apostle may, then, be briefly
stated as follows: He Bhows first
by referring to Gen. ii. 2, that the
sabbatical rest was instituted from
the foundation of the world, when
God had finished the work of crea
tion. And then he proves from
Psa. xcv. 11, that twenty-five hun
dred years after that important
epoch, when the Israelites rebelled
at Kadesh Barnea, God made oath
concerning a rest which was then
in the future and from which that
perverse and rebellious generation
were forever excluded. And hence
he infers that this rest could not
be the rest of the seventh day
which from the beginning had been

was first preached entered not
in because of unbelief:
(7) Again, he limiteth a
2 See refs. ch. iii. 18, 19.

enjoyed by all the true worshipers
of Jehovah.
6. Seeing therefore it remain
eth that some must enter there
in.— ^-The argument of the Apostle
is simply this : A rest was pro •
vided and offered to the Israelites.
But those to whom it was first
offered in the time of Moses failed
to enter it, on account of their way
wardness and unbelief. God, how
ever, provides nothing in vaiiE He
makes no experiments ; and he is
never disappointed in any of his
plans and purposes. The rest pro
vided remains, therefore, for all
true Israelites, who, like Joshua
and Caleb, have faith in God and
rely on his promises. And hence
it follows, as stated in the first and
third verses, that there is a rest re
maining for the people of God;- and
that we who believe do enter into
it. But here again there is seeming
ground for another objection.
Though the first generation of the
Israelites redeemed from Egyptian
bondage, failed to enter the land of
Canaan, it was not so with the sec
ond. Under Joshua, they crossed
the Jordan, and took possession of
the promised inheritance. And
hence it might be inferred by some
that this was a fulfillment of the
promise in its fullest sense; and
consequently that outside of Ju
daism there is really no promised
rest for the believer. To the refu
tation of this objection the Apostle
therefore next turns his attention.
7. Again he limiteth a certain
, day.— The object of the Apostle

134

HEBREWS.

[iv. 8, 9.

certain day, ' saying in David,
2 To-day, 3 after so long a time ;
as | it is said : lias been said be
fore | , To-day if ye will hear his
voice, harden not your hearts.
1 2 Sam. xxiii. 2; Matt. xxii. 43;
Acts ii. 25-31.
2 Psa. xcv. 7.
3 1 Kings vi. 1 ; Acts xiii. 20-23.
4Josh. i. 15; xxii. 4; xxiii. 1 ;
Psa. lxxviii. 55 ; cv. 44.

in this verse is to refute the objec
tion just stated. This he does by
referring to the fact that in Psa.
xcv. 7-11, David by the Spirit
warns the people of his own gen
eration against the sin of unbelief,
lest they too should, like their
fathers under Moses, fail to enter
into the enjoyment of the promised
rest. "To-day," he says, "if ye
hear his voice, harden not your
heart as at Meribah, as on the day
of Massah in the wilderness, where
your fathers tempted me, proved me,
and saw my work. Forty years
long was I grieved with that gen
eration, and said, It is a people that
do err in their heart, and they have
not known my ways. So I sware
in my wrath, They shall not enter
into my rest." The Psalmist refers
back to the time when the Israelites
were invited to go up from Kadesh
Barnea and take possession of the
land of Canaan (Num. xiii). But
they refused to do so, and were on
account of their disobedience con
demned to die in the wilderness
(Num. xiv). And from these well
known historical facts David warns
and admonishes his own contem
poraries, and through them all sub
sequent generations, not to do as
the rebellious Israelites had done
under Moses ; but to promptly enter
God's rest whenever invited to do
so. If ye hear his voice to-day,
obey it- to-day. And hence it is
clearly implied, that even in the

(8) For if * Jesus had given
them rest, then would he hot
afterward have spoken of
another day.
(9) There 6 remaineth there-
5 I«a. xi. 10 ; lvii. 2 ; Matt. xi. 28-
30; Rev. vii. 14-17; xiv. 13; xxi.
4. (7) elprjral Rec. irpoeiprrrai Lach., Tisch.,
T. S. Green, Alford, K, A, c, D, E, etc., Vul
gate, P. Syriac, Ph. Syriac, Coptic, Ar
menian, etc.
time of David, the Israelites,
though in the possession of
Canaan, had really not entered into
God's rest. The" expression, "af
ter so long a time, ' means the
time that had intervened between
Moses and David: and in the
phrase, " as has been said before,"
the Apostle refers back to what he
had said in ch. iii. 7, 8.
8. For if Jesus, etc. — Our
translators have here very greatly
and unnecessarily perplexed the
English reader by using the name
Jesus instead of Joshua : though
it should be observed that these
names are identical in Greek.
The name Jesous ("i^solj) is always
used in Hellenistic Greek for the
Hebrew Y'hoshua (J'ltyirr) in the
earlier books of the Old Testament,
and for Yeshua ( J^I) in the
later 'books. See note on ch. ii. 13.
There can be no doubt, however,
that Paul refers here to Joshua the
son of Nun, who, after the death
of Moses, conducted the Israelites
across the Jordan into the promised
land. There, the people enjoyed
comparative rest. See Josh. i. 15;
xxii. 4, etc. But it was not the
true rest — the rest of God. For
had it been so, then, as our author
says, God Would not afterward
have spoken through David of
another day of entering into his
rest. 9. There remaineth therefore
a rest to the people of God.—

iv. 10.]

HEBREWS.

135

fore a rest to - the people of
God. (10) For 'he that is entered
' Luke xvi. 22; 2 Cor. v. 8 ; Phil.
i. 23.

This is the Apostle's conclusion
logically deduced, from all the prem
ises. Over and above the sabbat
ical rest and the rest of Canaan,
there still remains a rest, a sabba-
tism (aafiflatiaijias), for every child
of God. It is God's rest; a rest
which he has provided, and such as
that which he himself enjoys ; a
rest from all the toils and ills of
this sinful and Wearisome life. Of
this the Christian has even now a
foretaste in the Kingdom and
patience of God's dear Son.
" Come unto me," says Christ, " all
ye that labor and ai>e heavy laden,
and I will give you rest. Take my
yoke upon you, and learn of me ;
for I am meek and lowly in heart ;
and ye shall find rest unto your
soulsr' (Matt. xi. 28, 29). You
shall even now be released from the
oppressive burdens of sin, and find
rest to your souls, through the be
lief of the truth and the consola
tions of the Holy Spirit. But it is
of the heavenly rest, the eternal
sabbatism, of which our author
here speaks particularly: for in the
eleventh verse of this chapter he
exhorts even his Christian brethren
to labor now so as to finally enter
the promised rest.
We have here, then, another
beautiful illustration of the sym
bolical nature and character of the
Old .Testament economy. As soon
as God had finished the work of
creation he instituted the Sabbath —
(1) for the purpose of commemo
rating his rest; (2) for the benefit
of mankind, by giving them rest
from physical labor, and leading
them also to higher measures of
spiritual culture and enjoyment
(Mark ii. 27); and (3) that it

into his rest, he also hath ceased
from his own works, as 2 God
did from his.
2 Gen. ii. 2 ; Ex. xxxi. 17

might be a means of foreshadowing
the heavenly rest, which even then
he had in his eternal counsels pro
vided for his faithful and obedient
children. Nor was this the only
Old Testament symbolical repre
sentation of God's rest. The idea
of a future sabbatism was afterward •
greatly intensified by sundry legal
observances, such as the rest of the
seventh year and the year of Jubi
lee. And even in the promise of
Canaan to Abraham and to his seed
for an everlasting possession, there
was implied also a, promise of
Heaven and of a heavenly rest to
all who have the faith of Abraham.
See Gen. xii. 7; xiii. 14-17; xv.
18; xvii. 8; xxiv. 7; xxvi. 4; Ex.
xxxiii. 1, etc. And hence it is that
in Psa. xcv. 11, the word rest is
substituted for land, as in the origi
nal form of the oath given in Num.
xiv. 28-30.
10. For he that is entered into
his rest. — To whom does the Apos
tle here refer as having entered
into rest? To Christ, say some, as
Owen, Stark, Ebrard, and Alford;
and to any and every departed
saint, say others, as Bleek, Liine-
mann, Stuart, Delitzsch, and others.
Which is right? Manifestly the
latter, for the following reasons:
(1) Because this view is most in
harmony with the context. The
object of our author in this verse
is to assign a reason for calling the
rest which remains for God's peo
ple a sabbatism ; 'such a rest as God
himself has enjoyed ever since he
laid the foundations of the Earth,
and of which the weekly Sabbath
was but a symbol. There is, he
says, remaining for the people of
God, and of course for every one

136

HEBREWS.

[iv. 10.

of them, not merely a rest (xatd-
Ttavais), such as the Israelites en
joyed in Canaan, but a keeping of
a sabbath (aa^j3atiefi,6s), such as
God himself now enjoys. For he
(every saint) who enters into God's
rest, ceases from his labors and
keeps a sabbath, just as God did
after he had finished the work of
creation. The bearing of all this
on the Apostle's argument is there
fore very plain and obvious. But
what could be the object of the
writer in referring here to Christ ?
And if it was his purpose to do so,
then why did he not name him ?
Why should he refer in this very
general and indefinite way to one
whose name does not appear in the
entire paragraph ? (2) The view
which we have taken of this mat
ter is also most in harmony with
the known facts of the case. It is
not true that Christ has yet fin
ished his proper work of regenera
tion, and entered into his rest, as
God did when he had finished the
work of creation. That he has fin
ished the work of his earthly mis
sion and made an atonement for
our sins, is of course joyfully con
ceded. But these labors were only
preparatory to the great work of
recreating the world ; a work
which is still in progress. Indeed,
the whole Christian era is, by
Christ himself, called the period of
regeneration (Matt. xix. -28). And
hence the work of Christ will con
tinue until he shall have renovated
the heavens and the Earth and de
livered up the Kingdom to the
Father. Then, and not till then,
will he keep a sabbath. But now
every saint, who, like Joshua and
Caleb, is faithful to the end of life,
enters then into the enjoyment of
God's rest; which in a subordinate
sense is also his own rest. For
" blessed are the dead who die in
the Lord from henceforth ; yea,
saith the Spirit, that thoy may rest

from their labors ; and their works
do follow them" (Rev. xiv. 13).
It is not to be inferred from this,
however, that the spirits of the just
made perfect are in a state of slum
ber, or of slothful inactivity. By
no means. The four living creat
ures and the twenty-four Elders
are, throughout the vision of the
Apocalypse, represented as wor
shiping God day and night, and
participating even with rapture in
•the joys of Heaven, as they behold
from time to time the triumphs of
Him who by his own blood has re
deemed them to God " out of every
kindred, and tongue, and people,
and nation " (Rev. iv. 6-11 ; v. 5-
14; vi. 1, 3, 5, 7, etc.). And so
Lazarus was, after death, carried
by angels into Abraham's bosom
(Luker xvi. 22) ; and the penitent
thief went immediately with Christ
into paradise (Luke xxiii. 43). To
the same effect is also the testimony
of Paul. Speaking of Christians,
he says, " To be absent from the
body is to be present with the
Lord " (2 Cor. v. 8); and to be pres
ent with the Lord is to be unspeaka
bly happy (Phil. i. 23). These pas
sages are therefore wholly inconsist
ent with the doctrine of soul-sleep
ing. They severally imply a state
of conscious activity and enjoyment
after death, as well as of freedom
from the toils and sorrows of this
eventful life. There can be no
doubt, then, that we will be all ac
tively employed after death. But
we will be no more wearied by our
exertions: for the redeemed, though
serving God day and night in his
temple, will " hunger no more,
neither thirst any more ; neither
shall the Sun light on them, nor
any heat. For the Lamb that is in
the midst of the throne shall feed
them, and shall lead them into liv
ing fountains of waters ; and God
shall wipe away all tears from their
eyes" (Rev. vii. 16, 17).

iv. 11. J

HEBREWS.

137

(11) ' Let us labor therefore
to enter into that rest, 2 lest any
'Ch. vi. 11; Matt. vii. 13; Luke
xiii. 24 ; John vi. 27 ; Phil. ii. 12 ;
2 Pet. i. 5-11.
TV. Ch. iv. 11-13. Further exhor
tation to strive earnestly to enter
into God's rest, in view especially
of the all penetrating and heart-
searching character of God's
word. 11. Let ns labor therefore to
enter into that rest. — That is to
say, since it is an established fact
that there is remaining for the peo
ple of God a sabbatical rest ; and
since it is true that we are all in
vited to enter into that rest; it
therefore becomes us to strive
earnestly (ortovBdaufiiv) to do so;
lest we too, like the Israelites un
der Moses, fall short of it through
unbelief and disobedience. For
them the symbolical rest of Canaan
was freely provided ; and God him
self was present and ready to lead
them into it. But they disobeyed
him, and rebelled against him; and
as a consequence they perished in
the wilderness, short of the prom
ised land. And just so, says Paul,
it will be with us, if we follow their
example. See 1 Cor; x. 1—12. In
order to gain admission into God's
everlasting Kingdom, we must give
all diligence in adding to our " faith
virtue ; and to virtue knowledge ;
and to knowledge temperance ; and
to temperance patience ; and to pa
tience godliness ; and to godliness
brotherly-kindness ; and to brother
ly-kindness love" (2 Pet. i. 5-11).
Care must be taken, however,
that in all our efforts _ to enter the
promised rest we strive lawfully ;
and with constant reference to that
purity of heart and perfection of
character which God requires ; and
without which, no one will ever en-
12

man fall after the same example
of unbelief.
2Seerefs. ch. iii. 18, 19.

joy his presence or keep a sabbath
with him (ch. xii. 14). It is not
always the man who works most
that will finally receive and enjoy
most ; for there are first that shall
be last ; and there are last that
shall be first (Matt. xix. 30). It
should never be forgotten that by
the deeds of law no flesh is justi
fied in the sight of God (Rom. iii.
20). There is nothing in these
legal acts and observances to purify
the soul and fit it for the rest of
God : "for Christ is the end of the
law for righteousness to every one
that believeth" (Rom. x. 4). It is
only through the rich merits of his
blood, the indwelling and sanctify
ing influence of the Holy Spirit,
and the constant use of all the
means which Heaven has provided
for our growth in grace and prog
ress in the Divine life, that we can
be prepared for the promised rest.
The whole inner man must be
cleansed from every mark of sin
and from every stain of iniquity,
before we can have that full and
perfect communion with God
which the redeemed will finally en
joy, and Which is in fact the con
summation of all happiness. And
hence he says to every one who
would enter into his rest, "Become
ye holy, for I am holy" (1 Pet. i.
16). And hence we see the duty of
constant self-examination while we
are endeavoring to work out our
salvation with fear and trembling
(2 Cor. xiii. 5); for it is God that
works in us (Phil. ii. 13). His
word tries us, and proves us, and
searches us even to the very center
of our being. This, our author

138

HEBREWS.

[iv. 12.

(12) For 'the word of God
is quick, and powerful, and
2 sharper than any two-edged
sword, piercing even to the di
viding asunder of soul and
1 Psa. cxix. 130 ; Eccl. xii. 11 ; Isa.
lv. 11 ; Jer. xxiii. 29 ; Luke viii. 11 ;
John vi. 63; Acts xx. 32; Rom. i.
16; 1 Thess. ii. 13; Jas. i. 18 ; 1
Pet. i. 23; Rev. xi. 3-16.
2 Psa. cxlix. 6 ; Prov. v. 4 ; Isa.
xi. 4 ; xlix. 2 ; Acts ii. 37 ; v. 33 ;

very beautifully and forcibly illus
trates in the two following verses.
12. For the word of God is
quick and powerful. — In this
verse, the Apostle gives a reason
why we should all be so very
earnest and particular in our en
deavors to prepare and qualify our
selves, through Divine grace, for
the enjoyment of the rest which re
mains for the people of God. A
single mistake here may prove
fatal. For though we keep the
whole law, save that we offend only
in one point, we are guilty of all
(Jas. ii. 10). Though, like Naaman,
we dip ourselves seven times in the
waters of the Jordan, and though
our 'persons may seem to be all
pure and holy in the eyes of men
and angels, ther-e may, nevertheless,
be some secret sin cherished in our
hearts, that will wholly unfit us for
the fellowship of God and the so
ciety of Heaven. And if so, it will
not escape the eye of Him who
searches the hearts of the children
of men. For the judgment of God
is according to truth (xatd axi-
Btiav) in all cases (Rom. ii. 2) ;
and his word, by which we are to
be judged at the last day, is, like
its Author, "living and powerful."
It has long been a question with
expositors, whether "tho word"
that is here spoken, of is the per
sonal Word, the Logos that became
flesh and dwelt among us (John i.

spirit, and of the joints and
marrow, 3 and is a discerner of
the thoughts and intents of the
heart.Eph. vi. 17; Rev. i. 16; ii. 12; xix.
15, 23.
3 1 Cor. xiv. 24, 25 ; Rev. xx. 12,
13.
0.2) tyvxrjSTe KaX nvevjuaTos, apuaiv re Kal
nveAwv Rec. D, K. The first re is omitted
by Lach., Tisch., T. S. Green, Alford, ti,
A, B, c, H, L, etc.

14), or the "word of hearing" (ch.
iv. 2), called also "the word of sal
vation" (Acts xiii. 26). Many of
the ancients and some of the
moderns understand by it the per
sonal Word; who, as they say, "is
living and powerful, and his judg
ment is sharper and more penetrat
ing than any two-edged sword."
But it is far more simple and nat
ural, as most modern commentators
concede, to understand by this the
instrumental word, which, as a
sharp two-edged sword, proceeds
out of the mouth of the personal
Word (Rev. i. 16; ii. 12; xix. 15,
23), with which be now smites the
nations ; and by means of which
he will finally judge all who hear
it. This word " is living and power
ful," because it is always supported
by Him who is himself the fount
ain of life (Psa. xxxvi. 9) and the
source of all power (Rom. xiii. 1).
It is not a lifeless abstraction, but
a living concrete embodiment of
God's will, going wherever he
pleases, and doing whatever he re
quires. " For as the rain cometh
down, and the snow from heaven,
and returneth not thither, but wa-
tereth the Earth, and maketh it
bring forth and bud, that it may
give seed to the sower, and bread to
the eater : so," says Jehovah,
" shall my word be that goeth forth
out of my moutli ; it shall not re
turn unto me void, but it shall ac-

iv. 12.]

HEBREWS.

13,9

complish that which I please, and
it shall prosper in the thing where
to I sent it'f (Isa. lv. 10, 11). See
references. and sharper than any two-
edged sword : — Or " more cutting
than any two-mouthed sword.
This can scarcely be predicated,
with propriety, of the personal
Word; but it applies well to the
instrumental word, the sword of
the Spirit (Eph. vi. 17), which
goeth out of the mouth of Him
that sits upon the horse, and with
which he smites the nations (Rev.
xix. 15).
piercing even to the dividing
asunder of soul and spirit, etc.
— This passage has given rise to an
almost endless number and variety
of queries and explanations ; the
consideration of many of which
would be of but little service to the
reader. I will therefore confine
my remarks on it to such matters
as seem necessary in order to a
fair understanding of the mind of
the Spirit. And (1) What is the
meaning of soul and spirit in this
connection? From the days of
Pythagoras (500 B.C.), and more
especially from the time of Plato
(350 B. C), the doctrine of a
trinity in human nature became
somewhat prevalent. These phi
losophers both taught, in substance,
that man consists of a material
Joody (aufta), an animal soul ("Vvzr)),
and an immortal spirit (twEvpa).
The soul was by them regarded as
the seat of animal life, together
with its several instincts, passions,
and appetites ; and the spirit was
supposed to be the seat of the
higher intellectual and moral facul
ties. In this sense, Paul mani
festly uses these terms both in our
text and also in 1 Thess. v. 23.
But whether he aims here to speak
of man as he really is, or merely
to use by way of accommodation
the current phraseology of the

Greeks, is not so clear. In either
case he would equally accomplish
his main purpose, which is simply
to indicate to his readers by the
use of these terms the whole incor
poreal nature of man. (2) What
does our author mean by the
joints (dpiioi) and the marrows
(liveXol) 1 Does he use these words
in a literal sense to denote the
inner and more concealed parts of
the body ? or does he use them
metaphorically to denote the most
secret and recondite recesses of the
soul and the spirit? The critics
are much divided on this point;
and it must be confessed that it is
not an easy matter to arrive with
absolute certainty at the exact
meaning of the passage. But after
a careful examination of both the
text and the context, I am con
strained to think with Bengel,
Bleek, DeWette, Tholuck, Liine-
mann, Moll, Alford, and others,
that these words are used figu
ratively to denote the inmost
essence of man's spiritual nature.
This view of the matter is favored
(a) by the use of the single con- ¦
junction and (xai) between the
words soul and spirit, and the com
pound conjunction both and (te
xai) between the words joints and
marrows ; thus indicating that
these two sets of words are not co
ordinate, but that the latter phrase
is subordinate to the former. Lit
erally rendered, the passage reads
as follows: piercing through even
to the dividing asunder of soul and
spirit, both of joints and marrows;
and is a discerner of the thoughts
and purposes of the heart. The
phrase, joints and marrows, seems
to be a proverbial expression, in
dicative of the inmost parts of any
thing; and it is used here to de
note the extreme thoroughness of
the dividing process effected in the
soul and in the spirit by means of
the word of God. (b) This view is

140

HEBREWS.

[iv. 13.

(13) ' Neither is there any
creature that is not manifest in
'1 Sam. xvi. 7; Psa. xc. 8;
cxxxix. 11, 12; Prov. xv. 3, 11 ; Jer.
xvii. 10 ; xxiii. 24 ; 1 Cor. iv. 5 ;
Rev. ii. 23.
2 Job xxvi. 6; xxxiv. 21, 22;
Prov. xv. 3.

also most in harmony with the as
cending climax at which the writer
evidently aims in the construction
of this sentence. The word of
God is, first, living; then it is full
of power and energy ; then it di
vides and lays bare the soul and
the spirit even to the extent of their
joints and their marrows ; and then
rising above the essence of man's
nature, it enters inquisitively and
judicially into the realms of his
ideas, affections, and desires, and
passes judgment on the thoughts
and purposes of his heart. Nor
does our author stop even here ;
but passing now from the word of
God to God himself as its author,
he caps the climax by representing
all created things as being naked
and fully exposed to the eyes of
Him to whom we are responsible,
and to whom we shall have to ren
der a final account. This is all
very beautiful and in perfect har
mony with the highly rhetorical
character of the Epistle. But who
does not feel the inconsistency of
passing, in the course of this
climax, from the soul and spirit of
man to even the most concealed
parts of his physical organization?
If the view taken qf this passage
is correct, then it follows that the
once prevalent notion of a separa
tion of the soul from the spirit,
and of the joints from the marrows,
is incorrect. The separation takes
place within the region of the soul
and the region of the spirit ; not be
tween them. Tho living word
cleaves and lays bars all parts of

his sight: but all things zare
naked and opened unto the eyes
of 3him with whom we have to
do. 3 Eccl. xii. 14 ; Matt. vii. 21, 22 ;
xxv. 31-46; John v. 22-29; Acts
xvii. 31 ; 2 Cor. v. 10 ; Rev. xx. 11-
15.

the soul and all parts of the spirit,
even to the extent of their joints
and their marrows ; so that all the
perfections and imperfections of
man's spiritual nature are made
perfectly manifest. And not only
so, but even the thoughts and pur
poses of his heart are, by this in
fallible Judge, fully analyzed and
perfectly classified.
13. Neither is there any creat
ure, etc. — There is here a mani
fest transition from the word of
God, as his efficient and soul-pene
trating instrument, to God himself,
in whose presence all things are
naked (yv/ivd), presenting them
selves as they really are, without
any kind of covering; and opened
(titpaxqXiafiha), with their heads
thrown back, and their faces and
necks exposed to full view. This
is the proper meaning of the word;
but from what is the metaphor
taken ? Some say, from the ancient
custom of offering sacrifice. The
victim was first slain; then it was
flayed, cut open, and exposed to the •
eye of the priest for inspection.
Others think that the Apostle re
fers here to the Roman custom of
bending back the necks of crim
inals, so as to expose their faces
more fully to the eyes of the pub
lic. To this Pliny refers in his
panegyric on the emperor Trajan.
bpeaking of the emperor's endeav
ors to promote virtue aud suppress
vice, he says, " There is nothing,
however, in this age, that affects us
more pleasingly and deservedly
than to see from above the supine

13.

HEBREWS.

141

faces and reverted necks of the in
formers. We thus know them, and
are pleased when, as expiating vic
tims of public disquietude, they are
led away to lingering punishments
and sufferings more terrible than
even the blood of the guilty"
(Panegyr. xxxiv. 3). Others again
suppose that there is an allusion
here to the custom of wrestlers
who were wont to. seize their an
tagonists by their throats, and bend
back their heads and necks for the
purpose of more easily effecting
their overthrow. On the whole, it
seems most probable that the ex
pression had reference primarily to
the exposure of criminals ; and
that Paul used it in its then cur
rent sense to denote simply that all
creatures stand before God with
their necks, as it were, bent back
ward, and their faces fully exposed
to the all-seeing " eyes of him with
whom we have to do."
REFLECTIONS.
1. Christians are all of one holy
brotherhood (ch. iii. 1). It mat
ters not how much they may differ
from one another in wealth, talents,
learning, and social advantages,
they are nevertheless all one in
Christ Jesus. The rich should not
therefore despise the poor, nor
should the poor envy the rich.
But all should strive to maintain
"the unity of the Spirit in the
bond of peace ; " and to promote
each other's good, as heirs of the
grace of life and joint heirs of tbe
eternal inheritance.
2. To think much about Christ
as the Apostle and High Priest of
our confession, will be of great serv
ice to us in many ways (v. 1). It
will serve, for instance, to increase
our faith in him and our confidence
in the perfection and efficacy of the
gospel plan of salvation through
him. It will increase our love for

God, who has so tenderly loved us
as to send his own Son to redeem
us. It will correct and restrain
our selfishness, and make us more
zealous for the glory of God and
the salvation of the world. And,
in a word, it will make us all more
humble, more prayerful, and more
earnest in our endeavors to "live
soberly, and righteously, and
godly/' 3. How much, how very much
may depend on the fidelity of God's
ministers (v. 5). Had the servants
of Christ all acted as did Moses,
and observed faithfully the more
full and encouraging instructions
of the Holy Spirit that are given to
us in the New Testament, how
very different would be both the
Church and the world to-day. How-
many that are now idolaters would
be Christians; and how many of
those that are now eternally lost,
might to-day be rejoicing among
the spirits of the just made perfect.
4. God still dwells with his peo
ple (v. 6). The Church of God
is the house of God, as it is written,
" I will dwell in them, and walk in
them ; and I will be their God, and
they shall be my people " (2 Cor.
vi. 16). Why, then, do we not draw
nigh to him who has come so very
near to us ? Why not, like Enoch.
and Moses, walk with him, as see
ing Him who is invisible ? Why
not avoid every thing that is offen
sive in his sight, such as the lusts
of the flesh, the lusts of the eye,
and the pride of life? And why
not, like Christ, humbly endeavor
to do the will of God in all things ?
Surely this is but our highest hap
piness, as it is also our most reason
able service.
5. Fidelity to -the end of life is
essential in order to the final enjoy
ment of the great salvation (vv. 6,
14). With such warnings and ad
monitions before us as those which
are given in this section, it is all

.142

HEBREWS.

folly to rely for happiness on the
imaginary " unconditional decrees "
of God; or on the once prevalent
doctrine of "final perseverance."
" He that endures to the end shall
be saved" (Matt. x. 22). Without
this actual perseverance on our
part, through the abounding grace
of God, nothing can save us from
the torments of the damned. It is
not enough that God has sent his
Son into the world to save it; and
that Christ has sent the Holy Spirit
to convince mankind " of sin, and
of righteousness, and of judgment."
It is not enough that we have con
fessed Christ, and that we have
been actually washed from our
past sins in his blood. We must
also continue to persevere in well
doing, seeking for honor, and glory,
and immortality, if we would en
joy eternal life (Rom. ii. 7).
" For if we sin willfully, after that
we have received the knowledge of
the truth, there remaineth no more
[a] sacrifice for sirts " (ch. x. 26).
"Let him [then] that thinketh he
standeth, take heed lest he fall"
(1 Cor. x. 12).
6. Let no one, then, trifle with
the commands of God, and with
the promptings of an enlightened
conscience ; no, not even for a day
or an hour (w. 7, 13). " To-day, if
ye hear his voice, harden not your
hearts, as at Meribah, as on the
day of Massah in the wilderness."
All unnecessary delay is danger
ous, because it is sinful and serves
to harden the hearts of those who
yield to its seductive influence.
And hence the law of the Kingdom
of Heaven is (1) to hear; (2) to
believe; and (3) to obey from the
heart that form of doctrine which
is delivered to us in the Gospel.
The primitive Christians did this;
and then went on their way rejoic
ing. See Acts passim.
7. But the power of sin over the
human heart is very great (v. 13),

The unregenerate are slaves to its
influence. See Rom. vi. 6, 7, 17,
20; vii. 13-23. And even the
Christian, enlightened and assisted
as he is by the Holy Spirit, has
need to be constantly on his guard,
lest he too be ensnared and har
dened through its deceitfulness (1
Cor. ix. 27). And hence the great
importance and necessity of that
mutual exhortation and encourage
ment which our author so earnestly
recommends. " Exhort one another
daily," he says, " while it is called
To-day, lest any of you be hard
ened through the deceitfulness of
sin." And again he says to the
Galatian brethren, " Bear ye one
another's burdens, and so fulfill
the law of Christ" (Gal. vi. 2).
God has made us all fellow-helpers
one of another, by committing to
us the word of reconciliation and
exhortation. 8. Why, then, are we so very un
faithful to the trust which God has
committed to us in this particular ?
Why do we not exhort one another
daily? Why are we so prone to
talk about any thing and every
thing else rather than about the
one thing needful? When we
meet with our brethren, we are all
wont to ask for their welfare. We
inquire very particularly about
their prosperity in business, and
also about their physical health,
comforts, and enjoyments. But
how many of us are in the habit
of inquiring after the state and con
dition of their souls ? How many
mutual inquiries are inade about
one another's progress in the Di
vine life; and about the peculiar
trials, difficulties, and dangers that
beset us, and against wliich we
have to contend in our feeble efforts
to reach the heavenly rest? That
there is a great want of fidelity
among Christians in this respect,
admits, 1 think, of no doubt. ' But
why is. it so ? Has it ceased to be

HEBREWS.

143

true that " Out of the abundance
of the heart the mouth speaketh" ?
Or does this habit of worldly con
versation about secular matters, in
dicate an alarming want of spirit
uality in our own poor unbelieving
hearts? That public sentiment is
a great barrier in the way of re
ligious conversation in the social
circle, I freely admit. It is really
amazing to what an extent the
Devil has succeeded in. persuading
the people, that it is impolite to
speak of God, or of Christ, or of
Heaven, in the parlor or on the
public highway. And the fear of
giving offense, no doubt, often con
strains many a Christian to with
hold his lips from speaking good,
even when the fire of God's grace
is burning in his soul (Psa. xxxix.
1-3). But after making all due
allowance for the binding obliga
tions of public sentiment within
proper limits, it must, I fear, be
conceded that. this general delin
quency on the part of Christians is
fearfully indicative of our own
want of faith in God and in the
word of his grace. Christ, it is
true, never cast pearls before swine ;
and in some cases he refrained
from working miracles on account
of the extreme wickedness and in
fidelity of the people-. See Matt.
xiii. 58, and Mark vi. 5, 6. But
still, the main burden of his con
versation, wherever he went, was
" the Kingdom of God and his
righteousness." May God grant us
all grace to walk in his footsteps.
9. Our greatest want has always
been a want of faith in God and
in the word of bis grace (vv. 18,
19). It was this that first brought
sin into the world (Gen. iii. 6). It
was this that filled the antediluvian
earth with violence, and brought in
a flood of waters on the ungodly.
It was this that caused the disper
sion from Babel, and that soon
after filled the world with idolatry.

It was this that brought down fire
and brimstone from Heaven on
Sodom and Gomorrah, and made
these cities of the plane a monu
ment of God's hatred of sin. It
was this that so often brought down
God's judgments on even his own
chosen people in the wilderness
and in Canaan, and that has made
their descendants a proverb and a
by-word in every nation under
Heaven. It was this that divided
the Church of God, and that filled
the dwelling-place of the Most
High with all manner of Jewish
and Gentile abominations. And
it is this that now deprives us all
of a thousand spiritual enjoyments,
and that will hereafter shut the
gates of Heaven against millions
who, like the rebellious Israelites,
will seek to enter into God's rest
when it is too late (Luke xiii. 24-
30). No wonder, then, that our
blessed Savior so often sums up
all sin under the head of unbelief..
" When he [the Comforter] is
come," says Christ, "he will con
vict the world of sin, because they
believe not on me" (John xvi. 9).
See also John iii. 18-21; v. 39-47;
viii. 24; xv. 22-25, etc. Let us,
then, all beware, lest there be also
in any of us an evil heart of unbe
lief in apostatizing from the living
God. 10. The main business of life is
to labor to enter into God's rest (ch.
iv. 11). Here we are all but stran
gers and pilgrims, traveling, like the
Israelites in the wilderness, to the
promised inheritance. What folly
it is, then, to build costly mansions
and monuments on these sandy
foundations in the desert over
which we are now passing so rap
idly on our way to the everlasting
Zion ! What folly it is to call our
lands by our own names (Psa. xlix.
11), and to lay up treasures, here
on Earth, where moth and rust
are constantly corroding and cor-

144

HEBREWS.

rupting. Let us all look rather to
tne end of our pilgrimage ; and
labor to enter into the everlasting
rest which is now in reserve for
every child of God. And let us re
joice, as did Paul, that it is better
to depart and to be with Christ in
those heavenly mansions.
11. How utterly vain are all the
hopes and deceits of the hypocrite;
and with what shame and con
fusion of face he will stand finally
before God, naked and exposed to
the all-penetrating eye of Him with

whom we have to do (w. 11-13).
Then, every refuge of lies in which
he trusted will be - swept away ;
and all the deep, dark, and hidden
recesses of 'his whole spiritual be
ing will be made manifest in the
light of God's countenance, by
means of the living energies of that
word which pierces through to the
dividing asunder of the soul and
of the spirit, even to the extent of
their joints and their marrows! May
God save us all from such an ordeal
on the day of his final reckoning.

SECTION IV (iv. 14-v. 10).

In ch. iii. 1, the Apostle calls on
his Hebrew brethren to consider
attentively Jesus, the Apostle and
High Priest of our confession. He
then takes up the consideration of
his apostleship, and speaks of it and
other matters subordinate to it, to
the close of the third section (ch.
iv. 13). But in doing so, he of
course develops and illustrates also,
in some measure, the perfections
of Christ as a High Priest. In
deed all that is said of Christ's Di
vinity in the first section, of his
humanity in the second, and of his
apostleship in the third, has some
bearing also on his priesthood.
And honce it is that, in the fourth
section, he is at once presented to
us so encouragingly as our great
prevailing and sympathetic High
Priest, In the course of this section, the
Apostle —
1. Encourages his brethren to
hold fast their confession ; and re

lying on Jesus as their great and
sympathizing High Priest, to ap
proach the Throne of grace, and
ask for help with all confidence
(ch. iv. 14-16). This he exhorts
and encourages them to do —
1. On the ground that Jesus is a
great High Priest; far above all
created intelligences (v. 14).
2. That he has gone up through
the heavens, to appear in the pres
ence of God for us (v. 14).
3. That he is himself, as was
shown in the first chapter, the Son
of God, the only-begotten of the
Father, full of "grace and truth
(v. 14).
4. That he is a tender and sym
pathetic High Priest, having been
tempted in all respects even as we
are, but without sin (v. 15).
II. He next shows for what pur
pose a high priesthood was ap
pointed among men; and specifies
some of the principal qualifications
that were required in all who
would perform its sacred functions
(ch. v. 1-4).

HEBREWS.

145

1. Every such priest taken from
among men, is, he says, ordained
to officiate for men in things per
taining to God ; and especially to
offer both gifts and sacrifices for
sins. The office was never in
tended to be a sinecure. But it
was created and sustained for the
benefit and encouragement of those
who desired to worship and serve
God acceptably (v. 1).
2. It was necessary, therefore,
that every High Priest should him
self be a man of experience and
sympathy ; so that he might at all
times be able to encourage, com
fort, and instruct the erring and
the ignorant (v. 2).
3. That he should receive his ap-
? ointment from God as did Aaron
v.4). III. After stating the object of
the priesthood, and specifying some
of the leading duties and qualifica
tions of every High Priest chosen
from among men, the Apostle next
proceeds to encourage his brethren
still further, by showing them how
eminently Christ is qualified for all
the duties of the sacerdotal office
(vv. 5-10).
1. He was constituted a High
Priest by God himself, as David tes
tifies in Psa. ex. 4 (vv. 5, 6).
2. He was, while in the flesh, a
man of great sorrow and affliction
(v. 7). 13

3. He was a man of prayer
(v 7).
4. He was heard and delivered
from his greatest fears, showing
that he had power with God (v. 7).
5. His experience far transcended
that of every other man. Though
honored and exalted as the Son of
God, he nevertheless went down
into the lowest depths of human
sorrow and suffering (v. 8).
6. And being thus made perfect,
as a High Priest, he is now able
and willing to save with an ever
lasting salvation all who believe
and obey him (v. 9).
From the preceding analysis it is
manifest that this section may be
divided into the three following
paragraphs :
I. Ch. iv. 14-16. Encourage
ment to persevere in the Christian
life, and to approach with confidence
the Throne of grace, drawn from
the exalted position and the sympa
thetic love of Jesus, the great High
Priest of our confession.
II. Ch. v. 1-4. Encouraging and
benevolent design of the priest
hood; and the necessary qualifica
tions of those who would minister
acceptably in the High Priest's office.
111. Ch. 5-10. Preeminent qual
ifications of Jesus to officiate as
our High Priest; with further en
couragements to believe and obey
him.

146

HEBREWS.

[iv. 14.

TEXT AND COMMENTAET.

(iv. 14) Seeing then that we
have ' a great high priest, * that
is passed into the heavens, 3 Je-
'Ch. ii. 17; iii. 1 ; v. 6; vi. 20;
vii. 3j 15, 17; Psa. ex. 4; Zech. vi.
13. 2Ch. i. 3; vi. 20; vii. 25, 26;

1. Ch. iv. 14-16. Encouragement
to persevere in the Christian life,
and to approach with confidence
the Throne of grace, drawn from
the exalted position and the sym
pathetic love of Jesus, as the
¦ High Priest of our confession.
14. Seeing then we have a
great high priest. — The main
discussion of Christ's priesthood
is to be found in what follows to
the close of the eighth section (ch.
x. 18). But in the first three sec
tions there is enough said of fiim
to warrant the conclusion that we
have a, great High Priest who has
gone up through the heavens into
the Holy of holies, there to appear
in the presence of God for us.
And hence it is that the Apostle
makes this the ground of another
earnest exhortation to his Hebrew
brethren to hold fast their confes
sion. The title high priest (Vnj -injj,
irpivf fiiyas) occurs first in Lev.
xxi. 10, where it is used to desig
nate Aaron and his successors, upon
whose heads the anointing oil was
poured, and who were severally
consecrated to put on the holy gar
ments. The corresponding word in
the New Testament (dpxiepivs) is
used to designate (1) the High
Priest proper; (2) the deputy of
the High Priest; (3) any one who
had ever borne the office; and (4)

sus the Son of God, * let us hold
fast our profession.
viii. 1 ; ix. 12 ; x. 12 ; Acts i. 11 ;
iii. 21.
3 See refs. ch. i. 2, 8.
4Ch. iii. 6, 14; vi. 11; x. 23, 35;
Matt. x. 22 ; Col. i. 23.

the head of each of the twenty-
four courses of the priesthood (1
Chron. xxiv). But here, as well as
in ch. ii. 17 ; iii. 1 ; v. 5, 10 ; vi.
20; vii. 26; viii. 1; ix. 11, 25, it
refers to Christ, who, as a Priest
upon his throne (Zech. vi. 13), is
ever ready to receive and bless those
who come unto God by him. The
adjective great (/ilyai) is used here,
not in its teebnical sense, as it
often is, to distinguish Aaron and
his successors in office from Priests
of the . common order, but in its
proper sense to denote the real, per
sonal, and official greatness of
Christ, who, as our author shows,
is superior even to the angels, as
well as to Moses and all the Priests
of the Old Covenant.
that is passed into the heav
ens : — More literally, who has
passed through (SitXtiXvOota) the
heavens. That is, through the
aerial and sidereal heavens, on his
way to the Heaven of heavens, the
Most Holy Place, not made with
hands ; where, as a- Priest, Christ
offered his own blood once for all,
and then sat down at the right hand
of the Majesty on high (ch. i. 3) ;
"a minister of the Sanctuary and
of the true Tabernacle which the
Lord pitched and not men" (ch.
viii. 2). ,
Jesus the Son of God. — These
words are added by way of expla
nation, to denote more definitely

IV.

15.]

HEBREWS.

147

(15) For ' we have not a high
priest which can not be touched
with the feeling of our infirmi-
'Ch. ii. 17, 18; Isa. liii. 4, 5;
Matt. viii. 16, 17; Phil. ii. 7, 8.
2 Ch. v. 7-9 ; Matt. iv. 1-11 ; Luke
iv. 1-13 ; xxii. 28, 39-46.
the power, glory, and dignity of
our great High Priest. He is not
of the house of Aaron; but he is
the Son of God, by whom all things
were created, and for whom -all
things were created; "the bright
ness of the Father's glory and the
express image of his person." See
notes on ch. i. 2, 3, 8.
let us hold fast our profes
sion : — Rather, our confession (tifio-
Xoyia). See note on ch. iii. 1. As
Jesus is himself the subject of this
confession (Matt. xvi. 16), we can
not renounce it without renounc
ing him also as our Savior. And
to renounce Christ is to seal for
ever our own condemnation (ch. vi.
4-6) : " for there is none other
name under heaven given ' among
men whereby we must be saved
(Acts iv. 12).
15. For we have not a high
priest which can not, etc. — Our
High Priest is not only great in
power, glory, and majesty, having
in his hands all authority in
Heaven and on Earth (Matt, xxviii.
19), but he is also full of love and
compassion for us. See notes, ch.
ii. 17, 18.
but was in all points tempted
like as we are, yet without sin.
— What is meant here by our
Savior's being tempted ? On this
point Ebrard very j ustly remarks as
follows: "Being tempted is, on the
one hand, something different from
being seduced; and, on the other
hand, it is something different from
mere physical suffering. He who
is seduced, stands not in a -purely
passive relation, but with his own

ties ; but * was in all points
tempted like as we are, 3yet
without sin.
?Ch. vii. 26; Isa. liii. 9; John
viii. 46; 2 Cor. v. 21; 1 Pet. ii. 22;
1 John iii. 5.

will acquiesces in the will of the
seducer; but he who is tempted, is,
as such, purely passive. This,
however, is not merely physical
passivity; headache, as such, is no
temptation. But there is a moral
obligation lying upon every man,
not to let himself be mastered by
his natural affections, which in
themselves are altogether sinless, but
rather to acquire the mastery over
them. . . . That a poor man loves
his children, and can not bear that
they perish of hunger, is in itself a
natural and sinless affection; but
let him be so placed as that, with
out danger of discovery, he could
steal a piece of money, then that
natural affection becomes to him a
temptation. Now it is quite clear
that a man may in this way find
himself in a situation of being
tempted, without its being neces
sary to suppose that there is there
fore any evil inclination. The poor
man may be a truly honest Chris
tian man ; the temptation is there ;
the thought is present to his mind
in all the force of a natural affec
tion, If I were at liberty to take
this gold, how I might appease the
hunger of my children; but at the
same time he has an immediate
and lively sense of his duty, and
not a breath of desire moves him to
take the gold. He knows that he
dare not do this : it is a settled
thing with him that he is not a
thief . . . So it was in reference to
the temptation of Christ. He was
tempted in every respect, in joy
and sorrow, in fear and hope, in
the most varied situations, but with-

148

HEBREWS.

[iv. 16.

(16) Let us therefore 'come
boldly unto 2the throne of
'Ch. x. 19-23; Rom. viii. 15-17;
Eph. ii. 18.
2Ch. ix. 5; Ex. xxv. 17-22; Lev.
xvi. 2.

out sin : the being tempted was to
him purely passive; purely object
ive." No inclination to evil ever
defiled his pure spirit. The lusts
of the flesh, the lusts of the eye,
and the pride of life, had no place
in his affections. And hence,
though tempted by the Devil
through all the avenues and
natural desires of the human heart,
he was still " without sin."
16. Let us therefore, etc. —
Since it is true that we have a great
High Priest who has gone up
through the heavens, even into the
very Heaven of heavens ; and since
it is also true, that though so
highly exalted he nevertheless sym
pathizes with us in all our tempta
tions, trials, and afflictions, we
should on their account all be en
couraged to approach the Throne
of grace with confidence. It is
generally thought that the Apostle
here makes allusion to the Mercy
seat, on which rested the Shekinan,
the visible symbol of God's pres
ence in the ancient Tabernacle.
And this is most likely true, if in
connection with the Mercy-seat be
taken also the Ark of the covenant.
But it should be observed that the
golden lid of the Ark is, in no part
of the inspired word called a
throne. Its Hebrew name is sim
ply kapporeth (ni33), which means
a lid. or cover ; and its Greek name
is hilasterion (ixaatripiov), a pro
pitiatory. This lid could not there
fore, in any proper sense, be called
by itself a throne of grace. But
the whole Ark, including the lid,
was a symbol of God's throne (Jer.

grace, that we may s obtain
mercy, and find grace to help in
time of need.
3 Isa. lv. 6, 7; Matt. vii. 7-11;
Eph. vi. 18, 19 ; Phil. iv. 6, 7 ; Col.
iv. 2 ; 1 Thess. v. 17.
iii. 16, 17). And hence the allu
sion of the Apostle here is, not
merely to the Mercy-seat, but to
the entire Ark, from the lid of
which, sprinkled as it was with
blood once every year (Lev. xvi. 14,
15), God was pleased to make
known his gracious will to the peo
ple (Ex. xxv. 22). Any reference,
however, to the Ark of the cove
nant in this connection, Is merely
for the sake of illustration, for
there can be no doubt that by the
Throne of grace is here meant the
Throne of God; which in ch. viii. 1,
is called " the throne of the Majesty
in the heavens;" because from it
the infinitely Majestic One gives
his laws and mandates to the uni
verse. But it is here, with equal
propriety, called also "the Throne
of grace; " because from it God dis
penses grace, mercy, and peace, to
all who come to him and ask for
help in the name of Jesus. For
being justified by faith, we can
now, through our Lord Jesus Christ,
approach God as our Father, feeling
fully assured that if we ask any
thing according to his will, he will
hear and answer us (1 John v. 14).
See also Matt. vii. 7-11; John xiv.
13 ; xv. 7 ; xvi. 24. How very
reasonable, then, is the exhortation
that we should approach the Throne
of grace with confidence (*app?;<5.a),
so that we may obtain mercy and
find grace for seasonable help.
That is, for such constant help as
our trials and circumstances re
quire. And hence we are en
couraged to pray always; to pray
without ceasing; and to be careful
for nothing, but in every thing by

V.I.]

HEBREWS.

149

(v. 1) For ' every high priest
taken from among men 2is or
dained for men in things per-
1 Ex. xxviii. 1 ; Lev. viii. 2.
2 Num. xvi. 46-48 ; xviii. 1-3.

prayer and supplication with
thanksgiving to let our requests be
made known unto God. See Eph.
vi. 18; Phil. iv. 6; 1 Thess. v. 17.
II. Ch. v. 1-4. Encouraging and
benevolent design of the priest
hood; and the requisite qualifi
cations of those who would min
ister in the High Priest's office.
1. For every high priest, etc.
— The object of the Apostle in this
paragraph, as above indicated, is to
further encourage his Hebrew
brethren to draw near at all times
to the Throne of grace, and there,
in the name of Jesus, to seek for
seasonable help. This he insists
we should feel encouraged to do
from the. fact that God has himself
appointed the priesthood for the
very purpose of aiding and sup
porting us in the discharge of our
religious duties. P^or every High
Priest, he says, being taken from
among men, is appointed for men
in things pertaining to God, that he
may offer both gifts and sacrifices
for sins ; being able to have com
passion for the ignorant and erring,
since he himself is compassed with
infirmity; and on this account, he
is under obligation, as for the peo
ple, so also for himself to offer for
sins. Since, then, it was God's be
nevolent intention in the ordination
of the priesthood to comfort and
support us in the discharge of our
religious duties, we should es
pecially feel encouraged to ap
proach the Throne of grace in the
name of Jesus, who, as our ever
living High Priest, is so eminently
qualified to help our infirmities,

taining to God, that he may
'offer both gifts and sacrifices
for sins :
3 Ch. viii. 3, 4 ; ix. 9 ; x: 11 ; Lev.
ix. 7, 15-21.

bear our weaknesses, and procure
for us through the sacrifice of him
self the pardon of our sins, and
that full measure of grace which
is necessary for our support under
all the trials, temptations, and con
flicts of life.
is ordained for men. — It was
not for the benefit of God, but of
men, that the priesthood was insti
tuted. God does not need any
such help, so far as it respects him
self. He was infinitely happy be
fore the sacerdotal office was cre
ated, and he would still be so,
even if all the laws and ordinances
of the priesthood were forever ab
rogated. Nevertheless, he so loved
and pitied our poor, lost, and
ruined race, that he gave his own
Son to die for it; and in order
to make the benefits of Christ's
death available to all, God insti
tuted the priesthood and many
other ordinances as media of bless
ings to mankind. Surely, then, it
is not the will of God that any
should perish, but that all should
be brought to repentance and to
the enjoyment of the great salva
tion. " He that spared not his own
Son, but delivered him up for us
all, how shall he not with him also
freely give us all things?"
in things pertaining to God :
— That is, in religious matters.
Aaron and his sons were not ap
pointed to any secular calling. It
was not their province to cultivate
the soil, to carry on commerce, or
even to investigate the laws and or
dinances of nature. They were
called to minister in holy things ;
and especially to " offer gifts and
sacrifices for sins." The words

150

HEBREWS.

[v. 2.

(2) 'Who can have com
passion on the ignorant, and on
'Ch.ii. 18; iv. 15; Ex. xxviii. 12,
29 ; Lev. x. 11 ; Deut. xxx. 10 ; Mai.
ii. 7.

gifts (Suipa) and sacrifices (Bvaiai)
are sometimes used interchangea
bly, as in Gen. iv. 3-5. But
when contrasted, as they are in
this case, and also in ch. viii. 3;
ix. 9, the former is used for blood
less offerings, and the latter for
such as required the life of the vic
tim. 2. Who can have compassion
on the ignorant. — The word ren
dered have compassion (/istpio-
Ttadta) means to feel moderately.
"It comes," says Delitzsch, "from
the mint of Greek ethical phi
losophy; and it was employed by
Academics, Peripatetics, and Skep
tics, to indicate the right mean be
tween a slave-like passionateness
and a stoical apathy. It is used by
Philo to describe Abraham's sober
grief on the loss of Sarah (vol. ii.
37), and Jacob's imperturbable pa
tience under afflictions (vol. ii. 45).
Transferred from the language of
the schools to general literature, it
signifies the disposition of mind
which keeps the right mean be
tween excessive feeling and sheer
indifference; and here it indicates
a pathetic judgment which is
neither too severe nor too lenient ;
but reasonable, sober, indulgent,
and kind."
Such a quality of head and heart
was peculiarly necessary in every
High Priest; for to him it belonged
to decide, in any given case,
whether or not a sacrifice could be
legally offered for the sin com
mitted. See Lev. x. 8-11; Deut.
xvii. 8-13; xxiv. 8; xxxiii. 10;
Mai. ii. 7. If a man sinned
through ignorance or in error
(AJJEffl), that is, cithor without a

them that are out of the way ;
for that he himself also 2 is com
passed with infirmity.
2Ch. vii. 28; Ex. xxxii. 21-24;
Num. xii. 1-9 ; xx. 9-12.
knowledge of God's will in the
case, or under such tempta
tions as might serve to obscure for
the time being his consciousness of
guilt, then in that event and under
such circumstances a sacrifice
might be offered, and the sin might
be forgiven (Num. xv. 22-29).
But not so if the sin was com
mitted with a high hand (A?? "^3) ;
that is, in a spirit of haughty inso
lence and open rebellion against
God and his government. In that
event, there was no room for re
pentance, and none for sacrifice.
The presumptuous sinner was al
ways to be put to death, " at the
mouth of two or three witnesses"
(Num. xv. 30, 31 ; Deut. xvii. 6).
See notes on ch. vi. 4—6. But in
many cases it might be difficult to
determine the exact nature and
character of the offense. What the
Jews were wont to call, by a spe
cies of euphemism, a sin of igno
rance, might under some circum
stances seem, for a time at least, to
be a presumptuous sin. And
hence the necessity under the Law,
as well as under the Gospel, of us
ing all lawful means to bring the
offending party to repentance.
This was especially the duty of
the High Priest, who, as the head
of the sacerdotal order, was
charged, on the one hand, with
faithfully executing the law of God
against all high-handed transgres
sors; and, on the other, with exer
cising all due forbearance and com
passion towards the ignorant and
the erring.
for that he himself also is com
passed with infirmity. — A proper
sonso of our own infirmities en-

3.]

HEBREWS.

151

(3) And by reason hereof ' he
1 Ch. vii. 27; ix. 7; Ex. xxix. 10-
21 ; Lev. iv. 3-12; xvi. 6-22.

ables us to bear with more becom
ing patience the infirmities of
others. " I have," says Paul,
" great heaviness and continual
sorrow in my heart for my breth
ren, my kinsmen, according to the
flesh; for I myself was once, like
them, wishing to be accursed from
Christ" (Rom. ix. 2, 3). And just
so it was with Aaron and his suc
cessors. They, too, like their
brethren, were compassed about,
and, as it were, clothed with all
the weaknesses and infirmities com
mon to our fallen nature. Aaron's
folly in making the golden calf
(Ex. xxxii. 1-6) was to himself, no
doubt, a source 'of much grief and
painful experience; but it served,
nevertheless, to make him deal
more tenderly with others who
were afterward overcome by simi
lar temptations.
3. And by reason hereof, etc.
— On account of the infirmity
which constantly beset him,- and
which rendered imperfect even his
most solemn services, the High
Priest was required to offer sacri
fices for his own sins, as well as
for the sins of the people. This
he did not only on special occa
sions and for special offenses (Lev.
iv. 3-12), but also in all the regu
lar daily, weekly, monthly, and
yearly sacrifices that were offered
for the sins of the nation; in all
these there was an acknowledgment
of his own guilt, as well as of
the guilt of his brethren. And on
the Day of atonement, he was re
quired to go into the Most Holy
Place, and there make an offering for
his own sins, before he was allowed
to offer for the sins of the people.
This of course served to make him
deal more tenderly and compassion-

ought, as for the people, so also
for himself, to offer for sink.

ately with the ignorant and the
erring. Much of what is said in this
paragraph is very beautifully and
impressively illustrated by the sym
bolical dress of the High Priest;
several parts of which indicate
very clearly the holy and repre
sentative character of his office, and
also the righteous and benevolent
design of his administration.
These articles of clothing were (1)
a pair of Drawers ; (2) a long Coat
or Tunic; (3) a Girdle; (4) a
Mitre; (5) the Robe of the Ephod;
(6-) the Ephod; (7) the Breast
plate ; and (8) the Plate of the Mi
tre. The first four of these were
called "linen garments," because
they were made of fine white linen,
which in all ages has been regarded
as a symbol of purity and holiness.
See 1 Chron. v. 12; Rev. xix. 8.
And hence these were called also
"holy garments" (Lev. xvi. 4).
The four other pieces were also
called "holy garments" (Ex.
xxviii. 2, 4) ; and by the Jews they
were frequently designated as
"The golden garments,' because
they ail consisted more or less of
gold, either plated _or interwoven
with their texture. See Ex. xxviii.
The first of these, the Robe of the
Ephod (TiSsn S'JfD) -was a long,
sky-blue robe, without a seam, and
was worn directly under the
Ephod. Around its lower border
were tassels made of blue, and pur
ple, and scarlet, in the form of
pomegranates, alternating with gold
en bells. The Rabbis say there
were seventy-two of each. See Ex.
xxviii. 31-35. The Ephod plSN-
from 13N,tobind) was a short coat
; worn over the Robe, and with its

152

HEBREWS.

[v. 3.

"curious girdle" was made of
"gold, and blue, and purple, and
scarlet, and fine twined linen, with
cunning work." To the shoulder
pieces were attached two onyx
stones, on which were engraved the
names of the twelve sons of Jacob,
"according to their birth" (Ex.

xxviii. 10). This phrase, " accord
ing to their births," is differently
understood by the Jewish Rabbis,
as well as by Christian writers.
Some place the names of the six
oldest sons on the right shoulder,
and the names of the six youngest
on the left, as follows:

LEFT

EIGHT

Gad Asher
Issachar ZebuluuJosephBenjamin

Others arrange them alternately on
the right and left ; placing first in
order the six sons of Leah (Reu
ben, Simeon, Levi, Judah, Issachar,
and Zebulun) ; next, the two sons
of Bilhah, Rachel's maid (Dan and

Reuben
SimeonLevi
Judah BanNaphtali

Naphtali); next, the two sons of
Zilpah, Leah's maid (Gad and
Asher) ; and lastly, the two sons of
Rachel (Joseph and Benjamin), as
follows :

LEFT

EIGHT

SimeonJudahZebulunNaphtali
AsherBenjamin

The Breastplate was a sort of
pouch or bag, half a cubit square.
It was made of gold, and blue, and
fmrple, and scarlet, and fine-twined
inen. To each of the four cor
ners was attached a gold ring by
means of which it was fastened to
the Ephod. On the inside of its
face were four rows of precious

ReubenLevi
IssacharDan Gad
Joseph

stones set in sockets of gold,
through which they were exposed
to view on the outside. And on
the external faces of these stones
were engraved the names of the
Twelve Tribes of the children of
Israel, most likely according to
their birth, as follows :

3.]

HEBREWS.

153

Carbuncle Levi.

Topaz
Simeon

Sardius
Reuben

Diamond
Naphtali

Sapphire Dan

Emerald Judah

Amethyst Issachar

Agate
Asher

Ligure Gad

Jasper
Benjamin

Onyx
Joseph

Beryl
Zebulun

In this Breastplate were placed the
Urim and Thummim (Lights and
Perfections) ; names which seem
to have been given to the twelve
stones, because of their being
made, in some miraculous way, the
medium through which God made

known his will to the High Priest.
See Num. xxvii. 21 ; Judges xx. 27,
28 ; 1 Sam. xxiii. 9 ; xxviii. 6 ;
Ezra ii. 63; and Joseph. Ant. iii.
8, 9. The fourth and last article
of the High Priest's golden attire
was the plate of gold (iru y^)

The High Priest iu his Linen Garments.

The High Priest in his Full Dress.,

154

HEBREWS.

[v. 4, 5.

(4) And ' no man taketh this
honor unto himself, but he that
is called of God as was Aaron.
(5) So also 2 Christ glorified
1 Ex. xxviii. 1 ; Lev. viii. 2 ; Num.
xvi ; xvii. 1-11.
2 John vii. 18 ; viii. 54.

which was fastened to the Mitre by
a blue fillet. On this Plate was
inscribed Holiness to Jehovah
(nim'? E/ip).
These articles of clothing are all
visibly represented in the preceding
engravings, except the drawers,
which are of course concealed by
the outer garments.
4. And no man taketh this hon
or unto himself, etc. — Our author
refers here to another essential qual
ification of every High Priest. He
must be " called of God, as was
Aaron." And the man who claims
this honor for himself as did Ko
rah (Num. xvi), though sustained
by the highest human authority, is
really not a High Priest, but a
usurper (Acts xxiii. 5). It is
hardly necessary to add that the
honor which is here spoken of is
simply the honor of being a High
Priest, and that it has no reference
whatever to the calling of the
Christian ministry.
HI. Ch. v. 5-10. Pre-eminent qual
ifications of Christ to officiate as
our High Priest, with further en
couragements to believe and obey
him.
5. So also Christ glorified not
himself, etc. — He took not on
himself the honor and glory of be
coming a High Priest. This honor
was bestowed by God the Father,
when he raised him from the dead,
and set him at his own right hand
in heavenly places, thus demon
strating to the world that he was
the Son of God, and of course also
the promised Prophot, Priest, and

not himself to be made an high
priest ; but he that said unto
him, 3 Thou art my Son, to-day
have I begotten thee.
3 Ch. i. 5 ; Psa. ir. 7; John iii. 16;
Acts. xiii. 33; Rom. i. 4: viii. 3.

King, who was to bring in everlast
ing righteousness and reign over
the house of David forever. See
Deut. xviii. 18; Psa. ex. 4; Zech.
vi. 13; Isa. ix. 6, 7; Dan. ix. 24-
27. That the citationfrom Pse. ii.
7 has reference to the resurrection
of Christ, as the first-born from the
dead, is manifest from tbe applica
tion which Paul makes of it in
Acts xiii. 33. See note on ch. i. 5.
And it seems to follow, therefore,
from our premises, that the begin
ning of Christ's priesthood, as well
as the beginning of his mediatorial
reign, was subsequent to his resur
rection. Before he could be thus hon
ored, he must by the grace of God
taste death for every man. He must
go down into the lowest depths of
human suffering, before he could
be raised to the royal and sacer
dotal honors of the kingdom of
grace which he came to inaugurate
through the medium and efficacy of
his own blood. These honors were
in fact bestowed on him as the re
wards of his sufferings ; and must
therefore of necessity come after
them. But as already intimated
in our notes on ch. ii. 17, it will
not do to infer hence that he had
never, in any case, previous to his
resurrection, acted as a King or a
Priest. We often embarrass our
selves by prescribing for the Fa
ther, the Son, and the Holy Spirit
the same narrow and technical
formulas wliich govern us in our
imperfect operations. It must not
be forgotten that Christ was God,
one with the Father, and that his
whole earthly ministry was, in fact,

6.]

HEBREWS.

155

(6) As he saith also in
another place, 'Thou' art a
"Ch. v. 10; vi. 20; vii. 3,15,17;
Psa. ex. 4.
but a preparation for his mediator
ial reign and everlasting priest
hood. During this period of prep
aration he performed some acts in
volving of necessity the exercise of
both his royal and sacerdotal pre
rogatives. But these acts were all
preparatory and extraordinary, so
that we may still without doing
violence to the Scriptures, assume
the resurrection of Christ as the
beginning of those honors which
resulted in his being made both the
High Priest and the King of the
new Institution. See notes on ch.
vii. 17, 27.
6. As he saith also in another
place, etc. — In quoting as above
from Psa. ii. 7, the Apostle makes
no special reference to the honors
of the priesthood. His object is
more general. He aims simply to
prove that God has honored Christ,
as his own Son, by raising him
from the dead and placing him at
his own right hand as the anointed
Sovereign of the universe. And
from this it might, of course, be
fairly inferred that the office of
the priesthood, as well as all the
other honors of the Son, was be
stowed on him by the Father. But
the special proof of this, the Apos
tle now brings forward in a quota
tion from Psa. ex, where David
says, "Jehovah said to my Lord,
Sit on my right hand till I make
thy enemies thy footstool." Then
addressing the Messiah whom he
here calls his Lord ('j'W), he says,
Jehovah -shall send the rod of thy
strength out of Zion; -rule thou in
the midst of thy enemies. Thy
people shall be free-will offerings
in the day of thy power ; in orna
ments of holiness ; from the womb

priest forever after the order of
2 Melchisedec. 2 Gen. xiv. 18, 19.

of the morning shall be to thee the
dew of thy youth. And then he
adds, "Jehovah has sworn, and will
not repent, Thou art a priest for
ever after the order of Melchise
dec." That this is a Messianic
Psalm, and that the Holy Spirit
speaks here of the priesthood of
Christ, is manifest from the scope
of the Psalm itself, as well as from
the several references which are
made to it in the New Testament.
See note on ch. i. 13. And hence
the evidence is conclusive, that
Christ glorified not himself by as
suming the honors of the priest
hood, but that he has been made
both a King and a Priest by the
decree of Jehovah.
The word forever if^V () means
here, as in many other passages of
Scripture, while time endures. Aa
the duration of the Aaronic priest
hood was coextensive with the Jew
ish age (Ex. xl. 15 ; Num. xxv. _13j),
so also is the duration of Christs
priesthood to be coextensive with
the Christian age. But at the close
of the Christian dispensation, when
he shall have delivered up the
Kingdom to the Father (1 Cor. xv.
24), then also he will doubtless cease
to act as a Priest; for then the ob
ject of his priesthood, as well as
of his mediatorial reign, will have
been accomplished. In the New
Jerusalem there will be no sin, and
of course no more need of a sin-
offering. after the order of Melchise
dec. — The proper import of this
expression is more fully and clearly
set forth in the seventh chapter.
Suffice it to say in this connection,
that as Melchisedec was » king
upon his throne, as well as a priest

156

HEBREWS.

[v. 7.

(7) Who in ' the days of his
flesh, 2when he had offered up
prayers and supplications with
strong crying and tears " unto
'Ch. ii. 14; John i. 14; 1 John
iv. 3 ; 2 John 7.
2 Psa. xxii. 1-21 ; Isa. liii. 3, 4, 11 ;
Matt. xxvi. 38-44; Luke xxii. 41-
44.

so also is Christ (Zech. vi. 13). In
this respect, as well as in several
others, the rank (td%if) of Melchis
edec was superior to that of Aaron.
See notes on ch. vii. 1-10.
7. Who in the days of his
flesh. — That the pronoun "who"
in this connection refers to Christ,
as the proper subject of the dis
course, and not to Melchisedec, is
quite obvious. But what is its
proper predicate? What did Je
sus do, when, in the days of his
flesh, he offered up prayers and
supplications with strong crying
and tears to Him who was able to
save him from death? The proper
answer to this question is given in
the eighth verse, as will be seen by
simply omitting the pleonastic "he '
of the English Version. Thus,
"Who . . . though he was a Son,
yet learned obedience by the things
which he suffered." The object of
the Apostle in these verses, is man
ifestly to show that Jesus was not
only called of God from among
men to officiate as a High Priest
for men in things pertaining to
God; but that having passed also
through the deepest scenes of hu
man suffering, and having thereby
learned lessons of practical obe
dience and submission to the will
of his Father, he is now most
eminently qualified to sympathize
with us, and also to aid and com
fort us in all our trials, temptations,
and afflictions. But let us now look
more narrowly into the meaning
of the several words and phrases of

him that was able to save him
from death, and 4was heard in
that he feared ;
3 Matt. xxvi. 52, 53 ; Mark xiv.
36. 4 Psa. xviii. 16-19; xxii. 21, 24;
Matt. xxvi. 53 ; Luke xxii. 43 ;
John xii. 27.

this profoundly interesting passage.
" In the days of his flesh means
simply the period of his humilia
tion, while he appeared here on
Earth as a man. " Flesh and
blood," we are told (1 Cor. xv. 50),
" can not inherit the Kingdom of
God." Christ's body is now glori
fied and freed from all the weak
nesses and infirmities of the flesh
(Phil. iii. 21). But it was not so
while he tabernacled here on
Earth. Then, he had a body in all
respects such as we now have, save
that it was in no sense defiled and
corrupted by sin.
when he had offered up pray
ers and supplications, etc. —
This expression restricts the mean
ing of the preceding remark to
a particular period of Christ's
earthly mission. True, indeed, dui>
ing his whole life, and particularly
during the period of his public
ministry, he learned obedience
from what he suffered. But it is
evident that the Apostle has special
reference here to his final suffer
ings, beginning with his agony in
Gethsemane and ending with bis
greater agony on the cross. From
these especially, he learned obe
dience. And while suffering in
the garden, he poured out his pray
ers and supplications, no doubt,
with strong crying and tears " to
Him who was able to save him
from death." Such at least is the
natural inference from the follow
ing testimony of Luke. He says,
" wheu he [Jesus] was at tho place

v.7.]

HEBREWS.

157

[Gethsemane], he said unto them
[his disciples], Pray that ye enter
not into temptation. And he was
withdrawn from them about a
stone's cast, and kneeled down and
prayed, saying, Father, if thou be
willing remove this cup from me ;
nevertheless not my will but thine
be done. And there appeared an
angel unto him from heaven
strengthening him. And being in
an agony, he prayed more
earnestly; and his sweat was, as it
were, great drops of blood falling
down to the ground " (Luke xxii.
40-44). From this it seems that
his mental agony was so intensely
great as to cause both his sweat
and blood to issue from the pores
of his oppressed body. Instances
of a like nature, under excessive
passion, are mentioned by Aristo
tle, Diodorus Siculus, Galen, Sir
John Chardin, Voltaire, and others.
And hence it is reasonable to sup
pose, that under the extreme agony
of the hour, the prayers and sup
plications of Christ would be min
gled, as our author says, with loud
exclamations and tears of the deep
est anguish.
The Greek words rendered pray
ers and supplications (Siqaeis ti xai
ixitnpia;) are often used inter
changeably for prayers in general.
But when used together, as in this
instance, the former denotes such
petitions as flow from a sense of
our wants ; and the latter, such as
are prompted by a deep sense of
our own helplessness. The word
hikeleria (ixEtrjpia) is properly an
adjective; and with the noun elaia
(txaia) expressed or understood, it
was used by the Greeks to denote
the olive branch, borne by suppli
ants in token of their very humble
and earnest entreaties. And hence
it came, by metonymy, to signify
the prayer of any one, who, in an
humble and servile manner, asks
help of another. The following

brief extract from Livy will serve
to illustrate this passage: "Ten
delegates from the Socrians, squalid
and covered with rags, came into
the hall where the consuls were sit
ting, holding out in their hands
olive branches covered with wool,
according to the custom of the
Greeks; and prostrated themselves
on the ground before the tribunal
with a lamentable cry " (L. xxix.
16). Their supplications were
availing. By a decree of the
Roman Senate, the consul, Q.
Pleminius, the oppressor of the
Socrians, was arrested, loaded with
chains, and confined in a dungeon,
where he finally expired.
to him who was able to save
him from death. — These words
are well explained by a remark
which Jesus made to Peter, when
he drew his sword to defend Jesus
from the violence of the multitude
(Matt. xxvi. 53, 54). "Thinkest
thou," said he, " that I can not now
pray to my Father, and he shall
presently give me more than twelve
legions of angels? But how then
shall the Scriptures be fulfilled that
thus it must be ? " Ah, yes, that
was the difficulty. " How then
shall the Scriptures be fulfilled ? "
Jesus well knew that either he him
self must die for mankind, or
otherwise that the whole race must
perish forever. There seems to
have been no other possible alter
native. And therefore, bitter as
the cup was, he did not hesitate to
drink it to its very dregs.
and was heard in that he
feared. — This has long been a per
plexing passage to most expositors.
Delitzsch renders the Greek text as
follows : " and having been heard
because of his piety;" Alford,
thus : " and he was heard by rea
son of his reverent submission."
With these learned authors, agree
substantially many other able com
mentators. But to my mind this

158

HEBREWS.

[v. 7.

rendering is not satisfactory. For
(1) it gives a very unusual mean
ing to the Greek preposition apo
(arto), which generally corresponds
with the Latin ab or abs, and
means from. Winer says, "It is
used to denote simply the point
from which motion or action pro
ceeds; and hence it implies dis
tance or separation." (2) While
it is, of course, conceded that the
word ulabia (svxdj3£ia) may mean
"piety" or "reverent submission,"
I can not think but that the ren
dering "godly fear," or "reveren
tial fear,' is more suitable to the
occasion, and that it better harmon
izes with the terms and conditions
of the context. This, too, corre
sponds well with the etymology of
the word and also with Greek
usage. " EvXafiua," says Prof.
Trench, " which occurs only twice
in the New Testament (Heb. v. 7 ;
xii. 28) and on each occasion signi
fies piety contemplated on the side
on which it is a fear of God, is of
course from ev Xa/xfidvEaSai; the im
age underlying the word being that
of a careful taking hold of, the
cautious handling of some precious
yet delicate vessel, which with
ruder or less anxious handling
might be broken. But such a care
fulness and cautiousness in the
conducting of affairs, springing as
no doubt it does in part from a
fear of miscarriage, easily lies open
to the charge of timidity. Thus
Demosthenes claims for himself
that he was only Evxa^tji [cautious],
where his enemies charged him
with beingSEaos [timid] and dtoXpos
[cowardly]. It is not wonderful
then that fear should have come to
be regarded as an essential element
of evxdpeia; though, for the most
part, no dishonorable fear ; but
such as a wise and good man might
not be ashamed to entertain" (Syn.
of the N. Test.). (3) I am at a
loss to see why the piety of Christ

should be assigned as a reason for
his being heard on this or any
other particular occasion. This
sounds too much as a mere truism.
Who that believes in Christ as the
Son of God ever doubted this ? "I
know," said he, addressing his
Father, " that thou hearest me al
ways " (John xi. 42).
For these reasons chiefly I am
constrained to think with Calvin,
Beza, Erasmus, Bengal, Hammond,
Wetstein, Storr, Ernesti, Kuinoel,
DeWette, Stuart, Tholuck, Ebrard,
and others, that the expression
should be rendered substantially aa
in our Common Version, "he was
heard from his pious fear ; " that
is, he was heard and so delivered
from his pions and reverential fear.
The word heard (Ei;axova9eis) is
used in a pregnant sense, as in Psa.
xxii. 21; where David, speaking
as a type of Christ, says in refer
ence to his last sufferings, '.' Thou
hast heard me from the horns of
the unicorns ; " which is equivalent
to saying, Thou hast heard my sup
plications, and delivered me from
the horns of the unicorns. Such
instances of brachylogy occur very
frequently in the Holy Scriptures.
We conclude, then, that Christ's
prayers and supplications were
heard, and that he was in a meas
ure delivered from his reverential
fear. But what was the object of
this fear? Not death, as Calvin
and others suppose ; for from this
he was not delivered in the sense
of the context. He had to meet
and suffer death in its most appall
ing forms, soon after his agony in
the garden. But be it remembered
(1) that Christ was a man; and
that, as a man, he possessed all
the sinless feelings and propensi
ties of our nature. As a man, he
had a heart to fear and tremble,
like other men, in view of great
undertakings and responsibilities.
(2) That while in the garden, he

7,8.]

HEBREWS.

159

(8) Though ' he were a Son,
yet 2 learned he obedience by
1 Ch. i. 5 ; iii. 6 ; Psa. ii. 7.

was on the eve of incurring, not
merely physical death, for that was
only a circumstance, but a degree
of mental agony, arising from bis
feelings of moral obligation, at
which even the angels might have
stood appalled. He was about to
.stand between God and man, and
meet in his own person the claims
of the Divine government against
the sinner. He knew that in a
little while his Father's face would
be hid from him ; and that his
frail human nature would be liter
ally crushed under the tremendous
weight of the responsibilities which
he had incurred. And (3) it
should also be remembered, that
the hour of his . adversaries had
come, and that he was then .de
livered up to be most severely tried
and tempted by the Evil One (Luke
xxii. 53). Christ knew this; and
he earnestly warned his disciples
to be vigilant and to pray, lest in
deed they should all be overcome
by the Tempter (Matt. xxvi. 41 ;
Mark xiv. 38 ; Luke xxii. 40). Bat
it was of course against Christ
himself that Satan was about to
direct most of his fiery darts.
The Tempter came, and doubtless
presented every motive that Hell
could invent that might serve to
terrify him; to weaken his trust
and confidence in God; to make
him apprehensive that he might
not be equal to the occasion; and
to induce him to shrink back from
the appalling scene that was before
him. The temptation to do so was
no doubt very great, and his agony
became most alarming. His whole
physical frame was so impressed
by his mental emotions that sweat
and blood, as we have seen, issued
from the pores of his oppressed body.

the things which he suffered ;
2Ch. x. 5-9; Isa. liii. 5, 7, 8;
John iv. 34; vi. 38; Phil. ii. 8.

But his prayers were heard. An
angel was sent to strengthen him
(Luke xxii. 43). He was now in
a measure delivered from his pious
and fearful apprehensions ; and he
rose from the ground, returned to
his disciples, and calmly met the
ruthless mob that were coming to
lead him to the cross.
But there a still more intense
agony awaited him. Though some
what relieved from his pious yet
fearful apprehension that, as a man,
he would not be equal to the occa
sion ; and that he might peradven
ture fail to so meet and satisfy the
claims of the Divine government
on man as to make it possible for
God to justify penitent believers,
he had nevertheless now to meet
and endure the solemn and awful
reality. He had to pass through
such a spiritual ordeal as no crea
ture had ever before experienced.
The nails that pierced his hands
and his feet were but as nothing.
Persons of ordinary strength gen
erally lived on the cross from one
to four or five days, and sometimes
even longer. But Jesus, though in
the prime of manhood, survived but
six hours after his crucifixion.
The weight of our indebtedness to
the Divine government fell like a
mountain avalanche on his soul.
The. light of God's countenance
was withheld ; and a horror of ap
palling darkness overwhelmed his
spirit. . He could bear no more.
He said, "It is finished." His
heart broke under the weight of
his mental agony; and he meekly
bowed his head and expired ! See
Dr. Stroud's treatise " On the Phys
ical Cause of the Death of Christ."
8. Though he were a Son, etc.
— Though he was the Son of God,

160

HEBREWS.

[v. 9, 10.

Acts

(9) And ' being made perfect,
2 he became the author of eternal
salvation 3unto all them that
obey him ;
1 Chap. ii. 10 ; John xix. 30.
2Ch. ii. 3; ix. 12, 15; xii. 2;
iii. 15 ; iv. 12.
he claimed no special privileges on
that account; but as a loyal subject
of the Divine government, he sub
mitted willingly to all that was re
quired of him as the Redeemer of
the world. And thus he not only
magnified God's law and " made it
honorable ; " but he also, as a man,
learned experimentally both the
duty and the necessity of obe
dience, from what he suffered.
9. And being made perfect. —
By means of these sufferings, he
was made a, perfect Savior ; that is,
he was thereby fully qualified in
every respect to become the Re
deemer of mankind. See note on
ch. ii. 10. And now he offers sal
vation freely to all them that obey
him. It is not his purpose to save
men in their sins, but to save them
from their sins. And hence, though
he has by the grace of God tasted
death for every man and so made
an atonement for all, he neverthe
less bestows salvation only on
those who obey him. "Not every
one," says he, " that saith unto me,
Lord, Lord, shall enter into the
kingdom of heaven; but he that
doeth the will of my Father who is
in heaven" (Matt. vii. 21).
10. Called of God a high
priest. — This is the title of honor
whieh the Father bestowed on the
Son, when he set him at his own
right hand in the heavenly realms.
There he will reign as a King, and
there he will intercede for his peo
ple as a Priest upon his throne, un
til he shall have perfected the re
deemed, and delivered up the King
dom to the Father. After that

(10) * Called pf God an high
priest after the order of Mel
chisedec. 3 Isa. lv. iii ; Matt. vii. 21, 24-27;
Acts v. 32 ; Rom. i. 5 ; ii. 6, 7, 10 ;
vi. 17 ; 2 Cor. x. 5 ; 1 Pet. i. 22.
4Ch. vi. 20; Psa. ex. 4.

there will be no more need of
either a Mediator or an Intercessor.
There can be no doubt, there- ,
fore, that Jesus is eminently quali-
ged to act as a merciful and faithful
High Priest in things pertaining
to God. For (1) he has received
his appointment directly from God
as did Aaron. (2) Being the Son
of God he occupies a rank far
above all created intelligences ;
and is able therefore to save to the
uttermost all who come unto God
by him. (3) He has borne tempta
tions, trials, and afflictions, incom
parably greater than those endured
by any other man. And hence he
knows well how to sympathize
with the afflicted, and how to sup
port and deliver those that are
tempted. (4) He has by his own
obedience unto death learned the
necessity of a strict compliance
with all the requirements of the
Divine law. And. hence he knows
how to support and save those that
obey him. REFLECTIONS.
1. How very encouraging is the
thought that we have now a great
High Priest in the heavens', through
whose efficacious atonement and in
tercession, the throne of the universe
has become a throne of grace to all
penitent believers (ch. 'lv. 14-16).
Though in and of ourselves utterly
unworthy of the least of all God's
mercies, we can nevertheless now
approach him in the name of Je
sus, and through the rich merits
of his atoning blood, find grace

HEBREWS.

161

sufficient to supply all our wants.
" For this is the confidence that we
have in him, that if we ask any
thing according to his will he
heareth us" (1 John v. 14). "He
that spared not his own Son, but
delivered him up for us all, how
shall he not also with him freely
give us all things?" "Ask," then,
and it shall be given you; seek,
and ye shall find; knock, and it
shall be opened unto you."
2. What a marvelous thing it is,
then, that all men do not, in obe
dience to the Divine Call, approach
the Throne of grace; and in the
name of our ascended High Priest
seek for those blessings which we
all so much need. Like the poor
thoughtless wayward prodigal, mill
ions are perishing in a, strange
land, for want of the bread of life ;
while in our Father's house there
is enough for all and to spare.
" Come now," says God to his err
ing children, " come, and let us
reason together; though your sins
be as scarlet, they shall be as
white as snow; though they be red
like crimson, they shall be as wool"
(Isa. i. 18), And again he says,
" Ho, every one that thirsteth, come
ye to the waters ; and he that hath
no money [come] ; come ye, buy
and eat; yea, come, buy wine and
milk without money and without
price" (Isa. lv. 1). And yet the
poor demented sinner goes on in
his follies, as careless and indiffer
ent as if no blood had been shed
for him, and as if no Throne of
grace had been provided for his
benefit 1 What a marvelous illus
tration we have in all this of the
exceeding sinfulness and deceitful
ness of sin.
3. Religion has been provided
for the benefit of mankind (cb. v.
1^1). Not only is every High
Priest, taken from among men, or
dained for men, in things pertain
ing to God ; but the whole scheme
of redemption has been provided
14

for a like purpose. It " is for our
sake that Jesus became incarnate.
For us, he suffered, and bled, and
died. For us, he ascended to the
heavens, and paid the ransom price
of our redemption. For us, he
sent the Holy Spirit to be in us as a
well of water springing up into
everlasting life. For us, he has
founded the Church, and endowed
it with all the ordinances of his
grace. For us, he has provided
the Holy Scriptures and all things
else pertaining to life and godli
ness. And hence it follows, that
if we are straitened in any respect,
it is simply in ourselves, and not in
God, nor in the bountiful provisions
of his grace. "Ye will not come
unto me," says Christ, "that ye
may have life'' (John v. 40).
4. How infinitely great must
have been the sufferings of Christ
for us (ch. v. 5-10). These we
shall never be able to comprehend
fully. The claims of the Divine
government on fallen man is a
question that far transcends the
reach and capacity of our finite
reason. And hence we can never
compute the ransom that was paid
for our redemption. But we may
form some faint conception of
what Jesus suffered on our account
from what is recorded in the last
few pages of his memoirs. How
very significant, for instance, were
the loud exclamations which he
uttered, and the briny tears which
he shed in the garden of Gethsem
ane ! How expressive were the
drops of bloody sweat which then
and there fell from his oppressed
body to the Earth! And above
all, what a world of mental agony
is indicated by the rupture of his
heart! Remember, dear sinner,
that all this was endured for us.
For what the Law of Moses could
not do, in that it was weak through
the flesh, God has done by sending
his own Son in the likeness of sin
ful flesh, and by an offering for sin

162

HEBREWS.

has condemned sin in the flesh ; so
that the righteousness required by
the Law might be fulfilled in us,
who walk not after the flesh, but
after the Spirit (Rom. viii. 3, 4).
Who, then, can withhold his heart
and his affections from such a Sa
vior? Who that understands this
matter as he should, is not con
strained to give up hiB soul, his
life, and his all to the service of
Him who has done so much for
our redemption ?
5. And this, be it observed, is
just what every man is required to
give, who would enjoy the great sal
vation that has been so freely pro
cured for us through the atoning

sacrifise of the Lord Jesus. He
has become " the author of eternal
salvation to all them that obey
him" (v. 9). We are of course
saved by grace through faith; and
that not of ourselves, it is the gift
of God (Eph. ii. 8). But neverthe
less, it has pleased God to make
our enjoyment of the purchased
blessings depend on a willing ob
servance of all that is required of
us in the Gospel. Thus it is that
God permits and enables us to
show our loyalty to him and to his
government; to educate and pre
pare ourselves for Heaven; and at
the same time, to do good to all
men as we may have opportunity.

SECTION V (v. 11-vi. 20).

In the preceding section, the
Apostle has fully introduced and
partially considered the priesthood
of Christ, as one of the great and
leading themes of the Epistle. On
this point, he tells us, that he has
still much to say. But there was a
difficulty in the way of his doing
so. The subject is in itself one
of the most profound topics pertain
ing to the economy of redemption ;
and its full consideration is there
fore adapted only to those who have
made considerable progress in the
study of Divine things. But here
was the trouble : many of the He
brew Christians, though in the
school of Christ for some consider
able time, were nevertheless still
quite ignorant of the more sublime
and difficult themes of the Gospel.
They had become slothful in the
study of God's revealed will; and

had now to be instructed again in
even the elementary principles of
the Christian Religion. And hence
our author makes another digres
sion just here from his main line
of argument, and devotes this sec
tion to the giving of such admo
nitions, warnings, reproofs, and en
couragements, as he saw were most
needed under the circumstances.
I. He begins by admonishing his
readers, in pretty severe terms, on
account of their inertness and
slothfulness in the study of God's
word; and their consequent inca
pacity to receive and understand
aright the revelations which he
was about to make concerning the
priesthood of Christ (ch. v. 1 1-14).
1. On this subject, he tells us,
that he had much to say, which was
hard to be explained on account
of their dullness of hearing (v. 11).
2. In order to amplify and illus
trate this thought, he further adds,

HEBREWS.

163

that while, in view of the length
of time that had elapsed since
their conversion, they should really
have become teachers of others,
they had, on the contrary, become,
as it were, babes in Christ; and
had need to be again instructed in
the rudiments of the Gospel ; or as
he goes on to explain it metaphori
cally, to be fed on the milk rather
than on the solid food of the Divine
word (w. 12-14).
II. Having thus severely rebuked
his Hebrew brethren for their neg
lect of God's word, he next exhorts
them to go on from first principles
even to perfection in the study of
the Christian Religion, and not to
be like a man who is forever laying
the foundation of a house, without
attempting to complete its super
structure (ch. vi. 1-3). The ele
ments here enumerated are (1) re
pentance from dead works, (2)
faith toward God, (3) the doctrine
of baptisms, (4) the laying on of
hands, (5) the resurrection of the
dead, and (6) eternal judgments.
These are not of course to be
wholly neglected at any time ; but
they should be left behind, as we
leave the alphabet and the spelling-
book behind when we advance to
the study of the higher branches
of English literature.
III. As a motive to his readers
to do as requested, the Apostle now
warns them of the dangers and
consequences of apostasy (vv. 4-8).
1. It seems that in Paul's estima
tion there is no safety for the fol
lowers of Christ but in going on to
perfection — slothfulness and inert
ness tending always to apostasy.
2. But from apostasy there is no
deliverance (vv. 4-6). If a Chris
tian through his neglect of God's
word or any other cause, allows
his heart to be so far alienated
from Christ, that he ceases to trust
in him, and treats him as an impos
tor — for such a one there is no re

pentance. His doom is sealed;
and nothing remains for him " but
a certain fearful looking for of
judgment and fiery indignation
which shall devour the adversaries."
3. This, the Apostle further illus
trates by a reference to husbandry.
"Land, he says, "which has
drunk in the rain which cometh
often upon it, and produceth herb
age meet for them on whose account
it is also cultivated, partaketh of
blessing from God; but bearing
thorns and thistles it is rejected,
and is nigh unto a curse; whose
end is for burning" (w. 7, 8).
IV. From this gloomy aspect of
things, our author now turns to
what is more encouraging (vv. 9-12).
1. He does not, he says, regard
his Hebrew brethren as apostates ;
and he furthermore expresses the
hope that they will never become
such (v. 9).
2. This hope is founded on the
conviction that God will remember
and reward their many acts of
charity (v. 10).
3. But Paul is anxious that they
shall show the same zeal in every
thing else pertaining to the full as
surance of hope, that they were
wont to show in their works of be
nevolence; so that they might in
fact be imitators of those who
through faith and patience are now
inheriting the promises (vv. 11, 12).
V. For the purpose of encourag
ing his readers still further, the
Apostle now refers particularly to
the case of Abraham, and to the
oath of God as the sure foundation
of the Christian's hope (vv. 13-20).
1. God, it seems, being anxious
to give to Abraham a sure ground
of nope, confirmed his promise to
him with an oath (vv. 13, 14).
2. Abraham relied on these two
immutable things; trusted fully
and confidently in the promise and
oath of God; and finally, at the
close of his earthly pilgrimage, he

164

HEBREWS.

[v. 11.

obtained the promised blessing, so
far as it related to himself per
sonally (v. 15).
3. And just so, Paul argues, it
will also be with every one who,
like Abraham, proves faithful to
the end of life. For the promise
and oath of God are still the
ground of our hope, which, like
that of Abraham, reaches within
the Vail, into the Holy of holies,
whither Jesus has for us entered,
and where as our great High
Priest he ever lives to make inter
cession for us (w. 16-20).
The main points and divisions of
this section are, therefore, as fol
lows :
I. Ch. v. 11-14. An admonition
addressed to the Hebrew Christians,

on account of their inattention to
the study of God's word.
II. Ch. vi. 1-3. An exhortation
to go on from the study of the ru
diments of Christianity, to perfec
tion in the knowledge of Christ.
III. Ch. vi. 4-8. Danger and
fearful consequences of apostasy.
IV. Ch. vi. 9-12. Encourage
ment to greater zeal in striving
after the full assurance of hope,
drawn chiefly from the known jus
tice of God and their own deeds
of charity.
V. Ch. vi. 13-20. Further en
couragement from the example of
Abraham, and from the promise
and oath of God made to him and
all his spiritual seed.

TEXT AND COMMEKTAKY.

(v. 11) Of whom ' we have
many things to say, and hard to
'Ch. vii. 1-10; John xvi. 12; 2
Pet. iii. 16.

I. Ch. v. 11-14. An admonition
addressed to the Hebrew breth
ren on account of their inatten
tion to the study of God's word.
11. Of whom:— (jtspt oi5) con
cerning which. These words have
been variously applied.(l) to Mel
chisedec, (2) to Christ, and (3) to
the priesthood of Christ after the
order of Melchisedec, as the lead
ing and proper subject of the dis
course. The last of these views is
adopted by Hofmann, Delitzsch,
Moll, and others: and it is cer
tainly tho view which harmonizes

be uttered, seeing ye are 'dull
of hearing.
2 Isa. vi. 9, 10; Matt. xiii. 15;
Luke xxiv. 25 ; Acts xxviii. 26, 27.

best with the context. The refer
ence to Christ, as Delitzsch justly
remarks, is too remote; and the
reference to Melchisedec is too nar
row. It is not of Christ personally,
nor is it of Melchisedec personally,
that our author has so much to
say; but is of the priesthood of
Clirist, the subject of the last sec
tion, about which he wishes to say
much to his readers. This is ob
vious from what immediately fol
lows this digression, in the course
of the seventh, eighth, ninth, and
tenth chapters.
hard to be uttered: — (Sv«p/»jj.

12.]

HEBREWS.

165

(12) For when for the time
'ye ought to be teachers, ye
have need that one 2 teach you
again which be the first princi
ples of s the oracles of God ;
' Ezra vii. 10 ; 1 Cor. xiv. 19 ; Col.
iii. 16 ; Titus ii. 3, 4.
2 Phil. iii. 1 : 2 Pet. iii. 1.

vfvtoi) difficult of interpretation.
There is no profounder theme, nor
is there any one that is more diffi
cult of interpretation, than the
priesthood of Christ. To treat of
it fully involves the consideration
of man's fallen and sinful state ;
his indebtedness to the Divine gov
ernment; the shedding of Christ's
blood and all that he endured for
the sins of the world; the ransom
which he paid for our redemption;
the efficacy of his blood and his in
tercessions, through which the
gates of Heaven have been opened
wide for the reception of every
poor penitent sinner who comes to
God by him.
dull of hearing. — The word
rendered dull (vuSpoi) means slug
gish, indolent, slow to move; and
that which is rendered hearing
(tali axodi;) means the ears or per^
ceptive faculties of the soul.
These were sluggish and inert.
Instead of quickening the powers
of their understanding and the sus
ceptibilities of their heart, by the
regular and systematic study of
God's word, many of the Hebrew
Christians had become (yEyovats)
dull in their apprehension of
spiritual things.
12. For when for the time —
From what is said in this veTse,
Mynster, Ebrard; and some others,
confidently infer that the Epistle
was not sent to the Church of Je
rusalem. For this, we know, was
the mother of all the churches;
and as she enjoyed for some time
the instruction of all the Apostles,

and are become *such as have
need of milk, [and] not of
strong meat.
3 2 Sam. xvi. 23; Acts vii. 38;
Rom. iii. 2; 1 Pet. iv. 11.
4 Isa. xxviii. 9, 10 ; 1 Cor. iii. 1-3 ;
1 Pet. ii. 2.
(12) «<u Rec. Omitted t>y Tisch., T. S.
Green.

and the instruction of James the
Less, son of Alphaeus, till about
A. D. 62, according to Josephus
(Ant. xx. 9, 1); or even to A. D.
69, according to Hegesippus and
Eusebius (Eccl. Hist. ii. 23) ; it is
thought that such ignorance of the
word of God, as is here implied,
could not be fairly ascribed to this
most favored of all the primitive
churches. This is certainly a very
plausible objection against the com
monly received hypothesis that the
Epistle was addressed primarily to
the saints living in and around Je
rusalem. But be it observed (1)
that there bad evidently been a
backward movement among the
disciples for whom this Epistle was
written. Ye have become (yEydvart )
dull in your hearing, says the
Apostle ; and ye have become such
as have need of milk and not of
solid food. They had evidently
seen and known more prosperous
times; but they had ceased to be
diligent students of the word of
God, and had therefore relapsed
somewhat into the darkness and
errors of the judaizing party. (2)
This is not at all wonderful, when
we consider the very unfavorable
state of affairs that was then pre
vailing in Jerusalem, and indeed
throughout Palestine. The same
spirit of persecution that seized
and imprisoned Paul in A. D. 58,
continued to rage in Judea, until
Jerusalem was destroyed in A. D.
70. And hence it is not at all re
markable that, under such circum
stances, many of the weaker breth-

166

HEBREWS.

[v. 12.

ren should become somewhat dis
heartened. (3) We are not to sup
pose that the Apostle here describes
the actual condition of all the dis
ciples to whom the Epistle was
written. Perhaps no more than a
minority of them are really in
cluded in this severe admonition.
Paul often speaks in this general
way, when he has really reference
to only a part of those that are ad
dressed. See, for example, 1 Cor.
iii. 1-3; v. 2; vi. 5, 6. This, he
manifestly does in this instance.
Some of the Hebrew converts had
become discouraged. Their hands
were hanging down, and their
knees were feeble (ch. xii. 12, 13).
They were almost ready to aban
don the Christian conflict, and fall
back again into the embrace of Ju
daism. Others were daily becom
ing more and more slothful; and
there was therefore great need just
at this crisis, of the severe rebuke
which the Apostle here administers
to them, as well as of the many
encouragements with which he
labors to sustain and support them.
But that many of his readers were
still strong in the faith, and fully
prepared to comprehend even the
highest mysteries of the Gospel,
when properly unfolded and illus
trated, is evident from the fact,
that after making this brief digres
sion, he proceeds at once to the reg
ular and systematic discussion of
Christ's priesthood. There seems,
therefore, to be no just ground for
the above allegation of Ebrard and
others, that the Epistle was not ad
dressed to the Hebrew Christians
living in and around Jerusalem.
ye ought to be teachers. — The
Apostle does not mean by this, that
the Hebrew brethren should all be
teachers in a public and official
sense; but simply that they should
be able to explain the Gospel to
others in their several places and
relations, as parents, neighbors, and

friends. The Church of Christ is
a school for the improvement of all
its members; and while it is cer
tainly impossible for every one to
become an efficient Elder 6r Evan
gelist, it is nevertheless the duty,
of all to "grow in grace, and in
the knowledge of our Lord and
Savior Jesus Christ" (2 Pet. iii.
18). ye have need, etc.— Instead of
going forward, they had, it seems,
rather gone backward in their
knowledge of Divine things; so
that they had need to be instructed
again in the very elements of the
Christian Religion. Our author
does not mean to Bay, as in our
English Version, that his readers
had need to be instructed again as
to " which be [are] the first princi
ples of the Oracles of God." It is
not of their incapacity to distin
guish between the rudiments of the
Gospel and its more profound and
mysterious principles, but of their
ignorance of the rudiments them
selves, that the Apostle here com
plains. And hence with Luther,
Calvin, Bleek, Alford, etc., I would
render the passage as follows : " Ye
again have need that some one
teach you the rudiments of the be
ginning of the Oracles of God."
The word oracle (xiyiov) means
simply a Divine utterance, a com
munication from God. It occurs
but four times in the New Testa
ment (Acts vii. 38 ; Rom. iii. 2 ;
Heb. v. 12; 1 Pet. iv. 11), in all of
which it clearly means the inspired
utterances of God. In this in
stance, it has reference to the com
munications of God made known
to us in the Gospel; the elements
of which are given in ch. vi. 1, 2.

V. 13, 14.]

HEBREWS.

167

(13) For every one that
useth milk is unskillful in ' the
word of righteousness ; for 2 he
is a bfibe.
(14) But strong meat be-
'Psa. cxix. 123; 2 Cor. iii. 9; 2
Tim. iii. 16.
2Matt. xi. 25; Mark.x. 15; 1 Cor.
xiii. 11 ; xiv. 20 ; Eph. iv. 14 ;¦ 1
Pet. ii. 2.

13. For every one that useth
milk, etc. — This language is of
course metaphorical. As new born
babes in the kingdom of nature
need to be fed on milk, so also it is
with babes in the Kingdom of
Christ. They, too, must be fed
with "the pure milk of the word"
that they may grow thereby (1 Pet.
ii. 2). And hence Paul says to the
brethren in Corinth, " I have fed
you with milk, and not with meat
[solid food] ; for hitherto ye* were
not able to bear it; neither yet now
are ye able" (1 Cor. iii. 2). And
so also he says here to the Hebrew
brethren, "Ye are become such as
have need of milk [the mere rudi
ments, or elementary lessons, of
the Christian Religion], and not of
solid food [the more difficult and
profound instructions of the Gos
pel]. "For every one," he says,
" that partakes of milk is unskillful
in the word of righteousness; for
he is but a babe in Christ." By
the " word of righteousness," the
Apostle -means simply the word of
the Gospel, "in. which God's plan
of righteousness by faith is re
vealed in order to faith (Rom i.
17); so that being justified by faith
we may attain to the righteousness
that is required of every believer.
14. But strong meat belong
eth, etc. — In both this and the pre
ceding verse, there is a blending
together of the literal and the figu
rative ; but not to such an extent
as to obscure in any way the sense'

longeth to them that are of full
age, even those who by rea
son of use have 3 their senses ex
ercised 4 to discern both good and
evil. 3 Job vi. 30 ; xii. 11 ; Psa. cxix.
103; Eph. i. 18.
4 Gen. iii. 5 ; 2 Sam. xiv. 17 ; 1
Cor. ii. 14, 15; Phil. i. 9, 10 ; 1
Thess. v. 21.

of either passage. Indeed, the
meaning is so very plain in both
cases, that our author does not
deem it necessary to complete the
allegory ; but having introduced
his subject by means of an illus
trating metaphor, he very beauti
fully and with laconic brevity com
bines the literal' and the figurative
in the same clause. The analogy
may be stated fully as follows : As
solid food belongs only to those
who are of full age, and who, by
reason of habitual exercise, have
their senses so perfectly educated,
as to be able to discern through
them the physical properties of
bodies ; so also the more profound
and abstruse . principles of the
Christian Religion, such as the
priesthood of Christ, his atonement,
etc., are suitable only for those,
who, from long study and experi
ence in the- school of Christ, have
their inward senses so trained as
to be able to discriminate accu
rately between the right and the
wrong, the good and the evil. The
idea is, that discipline of both
head and heart is essentially neces
sary in order to qualify Christians
for the right apprehension and just
appreciation of the more difficult
parts of the Christian system.
Every faculty of man's intellectual
and moral nature, as well as every
part of his physical organization,
is developed, strengthened, and
quickened^ by means of a judicious
course of exercise. And the djs-

168

HEBREWS.

[vi. 1.

(vi. 1) Therefore, 'leaving
the principles of the doctrine
of Christ, 2let us go on unto per
fection ; not 8 laying again the
1 Ch. v. 12 ; Phil. iii. 12-14.
2 Ch. vii. 11 ; xii. 13 ; Matt. v. 48 ;
1 Cor. xiii. 10 ; 2 Cor. vii. 1 ; Eph.
iv. 12; Phil. iii. 12-15; Col. i. 28;
iv. 12 ; Jas. i. 4.
3 Matt. vii. 24-27; Luke vi. 48,
49 ; 1 Tim. vi. 19.

ciple who habitually neglects this
course of discipline, can never at
tain to the stature of a perfect
man in Christ Jesus. By the ne
cessities of his own nature, he will
ever remain but, as it were, a babe
in Christ; if indeed he does not
utterly fall away from all the hopes
and consolations of the Gospel.
This neglect of study and moral
discipline was the great error and
misfortune of the Hebrews. Many
of them, it would seem, had never.
progressed beyond the mere alpha
bet of the Christian Religion. And
hence- they were but illy prepared
to enter with the Apostle on the
consideration of the many difficult
and sublime themes that are dis
cussed in the following chapters.
The word rendered senses (aia6rj-
fr]pia) means properly the physical
organs of sensation, such as the
eyes, the ears, and the fingers,
through which we perceive the
qualities and properties of things
that are material. But metaphori
cally, it signifies, as in this connec
tion, the faculties of the soul, by
means of which we discriminate
between those things which differ
in their moral qualities.
II. Ch. vi. 1-3. An exhortation to
go on from the study of the ru
diments of Christianity, to per
fection in Christian Knowledge.
1. Therefore, leaving the prin
ciples of the doctrine of Christ.

foundation of 4 repentance from
5 dead works, and of 6 faith
toward God,

4 Matt. iii. 2 ; iv. 17 ; xxi. 29, 32 ;
Acts ii. 38 ; iii. 19 ; xi. 18 ; xvii. 30 ;
xx. 21; xxvi. 20; 2 Cor. vii. 9-11.
5Ch. ix. 14; Gal. v. 19-21; Eph.
ii. 1-5.
6 John v. 24 ; xii. 44 ; xiv. 1 ; 1
Pet. i. 21 ; 1 John v. 10.

— The word therefore (Sib) is illa
tive, showing the connection of
what precedes with what follows.
In the last paragraph, the Apostle
avers that none but the perfect
(tixeioi) are capable of receiving,
digesting, and duly appropriating
the more abstruse and difficult
themes of the Gospel. And hence
he exhorts his Hebrew brethren to
become perfect; to be no longer
babes' in Christ, but to go on with
him to perfection in the knowledge
of Divine things.
not laying again the founda
tion, etc. — The first thing neces
sary in building, is to lay a founda
tion, and to lay it well. And the
man who neglects this, and who,
without a proper foundation, be
gins to build an edifice, will never
accomplish much in the way of
architecture. But equally puerile
and absurd is the ¦ course of the
man who keeps forever laying the
foundation, and proceeds no fur
ther. The foundation is of course
necessary; but the superstructure
is equally necessary to complete the
building. And just so it is with
regard to the spiritual edification
of individuals, families,^ churches,
and communities. There are cer
tain fundamental principles belong
ing to the Religion of Christ, a
clear and correct understanding of
which, is essential to all future
progress in the Divine life ; just as
a foundation is necessary to a

vi. 1.]

HEBREWS.

169

building, or as a knowledge of the
English alphabet is essential to the
study of the higher branches of
English literature. But having
once properly understood these ele
mentary principles of the Christian
Religion, we should henceforth go
on to perfection in the knowledge
of Christ.
These elementary principles of
Christianity, as here laid down by
our author, are :
(1) Repentance from dead
Works. — The word rendered re
pentance (/A.Etdvoia) means properly
a change of mind. It implies,
therefore, that the sinner has ob
tained new views of Christ, of sin,
and of holiness. He is made to
realize that it was for him that Je
sus wept, and bled, and died. And
this conviction begets in his heart
a godly sorrow for his sins. As
he now looks on Him who was
pierced for his transgressions and
bruised for his iniquities, he is
himself' greatly grieved in spirit ;
and he resolves that with the help
of God he will henceforth " cease
to do evil, and learn to do well."
The resolution is no sooner formed
than the change of life 'begins.
His simple inquiry now is, " Lord,
what wilt thou have me to do?"
And having obtained an answer to
this question, he no longer confers
with flesh and blood ; but with an
humble, loyal, loving, prayerful,
and obedient heart, he at once
takes upon him the yoke of Christ,
and submits in all things to his
will and government.
Here then we have (1) a change
of the understanding, arising
through Divine grace from the force
of the testimony submitted; (2) a
change of feeling, a deep sense of
conviction wrought in the heart, by
the aforesaid change of the under
standing; (3)' a change of the will,
effected by the antecedent change
of the heart ; and (4) a change of
15

conduct, growing out of the change
of the will. Which of these four
elementary changes constitutes
what is properly called true and
genuine repentance ? They are all
essential links in the same chain
of causation; and it may therefor^
be conceded that they are all im
plied in the word repentance. But
the question is, not what is -implied
in this word, but rather what is ex
pressed by it in the inspired writ
ings. That it denotes a chapge,
subsequent to that which is effected;
in the understanding by means of
testimony, and even to that which
follows as an immediate effect of
this in the region of the affections,
is manifest from such passages as
the following: "Now I rejoice,"'
says Paul, "not that ye were made
sorry, but that ye sorrowed to re
pentance (ei; fiEtdvoiav); for ye
were made sorry after a godly
manner, that ye might receive dam-!
'age by us in nothing. For godly
sorrow worketh repentance to sal
vation not to be repented of; but
the sorrow of the world worketh
death. For behold this self-same
thing, that ye sorrowed after a
godly sort, what carefulness it
wrought in you; yea, what clear
ing of yourselves ; yea, what indig
nation; yea, what fear; yea, what
vehement desire ; yea, what zeal ;
yea, what revenge. In all things,
ye have approved yourselves to be
clear in this matter " (2 Cor. vii.
9-11). From this, it seems that
Paul had, by a prudent and ju
dicious presentation of facts and
arguments in his first Epistle to
the Corinthians, wrought a logical
change in their understanding;
and this change of judgment pro
duced in turn a corresponding
change in their feelings. Their
hearts were now filled with godly
sorrow. But neither of these
changes constitutes repentance. It
is something which follows after

170

HEBREWS.

[vi. 1.

all this in the chain of causation.
For says Paul, " Ye sorrowed to re
pentance."' And again he says,
"Godly sorrow worketh repent
ance." Godly sorrow, then, is es
sential to repentance, as an antece
dent cause is always necessary to
an effect. But repentance follows
godly sorrow, as godly sorrow itself
follows a certain class of our moral
judgments. Does repentance then consist in
a change of the will, or in a
change of conduct, or in both ?
Peter answers this question in Acts
iii. 19, where he says to the multi
tude, "Repent then, and turn, in
order that your sins may be blotted
out, that there may come times of
refreshing from the presence of the
Lord." Here the word turn (ehio-
tpspats) expresses all that apper
tains to the required change of con
duct; and as repentance is antece
dent to this, it follows as a logical
necessity from our premises that
repentance consists essentially, in a
change of the will. That the word
repentance is often used in a more
comprehensive sense, so as to in
clude godly sorrow and also refor
mation of life is, I think, quite ob
vious from sundry passages of
Scripture. The latter of these (re
formation of life) is, indeed, clearly
implied in the expression, "repent
ance from dead works." But the
essential element of repentance, in
every case, is a change of the will.
It consists simply in a perfect and
unreserved submission of the will
of the sinner to the will of God.
This change is always the legiti
mate effect of godly sorrow in the
heart, and always leads to a change
of conduct, or a reformation in the
life of the penitent believer.
" Dead works " are by many sup
posed to be the works of the Law.
They are so called, it is alleged, be
cause of their utter inefficiency in
the way of procuring life and sal

vation for the sinner. But is not
this using the phrase in too limited
a sense? Are not all required to
repent and turn from every thing
that is sinful and that leads to
death, such as the works of the
flesh enumerated in Gal. v. 19-21 ?
The Apostle here seems to use the
phrase "repentance from dead
works "• in its widest sense, embrac
ing every thing from which the sin
ner is required to turn in his con
version from darkness to light, and
from the service of Satan to the
service of God.
(2) Faith toward God.—
"Faith," we are told, "comes by
hearing, and hearing by the word
of God" (Rom. x. 17). And hence
John says, "These [things] are
written that ye may be believe that
Jesus is the Christ, the Son of God;
and that believing, ye might have
life through his name" (John xx.
31). It is evident, therefore, that
the first element of Gospel faith is
belief, a firm intellectual convic
tion, resting on the evidence sub
mitted, that Jesus of Nazareth is
the Messiah, the Son of the living
God; and that there is, in fact,
" no other name under heaven,
given among men, whereby we
must be saved" (Acts iv. 12). Un
der favorable circumstances, this
conviction begets, as we have seen,
godly sorrow in the heart; and, at
the same time, some degree of con
fidence and trust in Christ, as the
Son of God and Savior of sinners.
But however strong may be the be
lief, or intellectual conviction of
the sinner, touching the person
and character of Jesus as the Son
of God, his trust (which may be re
garded as the second element of
faith) both in God and in Christ
will of necessity be comparatively
weak until he repents. This arises
necessarily out of the conditions
of offered pardon, The promise of
salvation is to those who believe.

vi. 2.]

HEBREWS.

171

(2) Of ' the doctrine of bap
tisms, and of '¦'laying on of
hands; and of "resurrection of
¦Matt, iii. 11, 12; xx. 22, 23;
xxviii. 19 ; Acts i. 5 ; 2 Pet. iii. 7,
10 ; Rev. xx. 14, 15.
2 Acts vi. 6 ; viii. 17, 18 ; ix. 17 ;
xiii. 3; xiv. 23; 1 Tim. iv. 14; v.
22 ; 2 Tim. i. 6.

repent, and reform. How, then,
can the impenitent sinner trust con
fidently in God or in Christ ? Man
ifestly, this is impossible. He may
indeed under the firm persuasion
that Jesus has by the grace of God
tasted death for every man, cherish
some degree of hope, and repose
some degree of trust in God, even
before he fully repents of his sins,
and resolves to reform his life ; nay,
indeed, this he must do, if he ever
repents. But it is not until the
will of the sinner is wholly sub
jected to the will of God, that he
can fully trust in God, and rely on
him for every needed blessing.
And hence it is that faith and re
pentance have a mutual and reflex
influence on each other. Faith
leads to repentance ; while repent
ance again serves very greatly to
increase our faith ; and especially,
that element of it which relates to
the heart, and which we call trust
in God. And hence itt is perhaps,
that in this summary of the rudi
ments of the Christian Religion,
faith is placed after repentance ;
because it is the faith of the heart,
to which the Apostle has here
special, though not exclusive, refer
ence — his main object in the whole
Epistle being to persuade his breth
ren to repent from all dead works,
and to trust in God through Christ
for every needed blessing. As he
says also in Rom. x. 10, "For with
the heart man believeth unto right
eousness, and with the mouth con
fession is made unto salvation."

the dead, and of 4 eternal judg
ment.

3Ch. xi. 35; Matt. xxii. 23-32;
John v. 28, 29 ; Acts rv. 2 ; xvii. 18 ;
1 Cor. xv. 13-57 ; 1 Thess. iv. 14-18.
4 Matt. xxv. 31-46 ; Acts xvii. 31 ;
Rom. ii. 5-10, 16; 2 Pet. iii. 7;
Jude 14, 15; Rev. xx. 10-15.
And again he says in the same
Epistle, ".But to him that worketh
not but believeth on him that justi-
fieth the ungodly, his faith is
counted for righteousness (Rom.
iv. 5).
It is scarcely necessary to add,
that faith in God implies also faith
in tho Lord Jesus Christ and in
the Holy Spirit; for the Father,
Son, and Holy Spirit are one God
(Deut. iv. 4) ; so that he who
honoreth not the Son, honoreth not
the Father who sent him (John v.
23); and he who blasphemes
against the Holy Spirit blasphemes
against God (Matt. xii. 31, 32;
Acts v. 4). It is all folly to profess
to. believe in God, while we reject
the claims of Christ as the Savior
of the world. " This is life eternal,
that they might know thee the only
true God and Jesus Christ whom
thou hast sent" (John xvii. 3).
2— (3) Of the doctrine of
baptisms. — This is given as the
third elementary principle of the
Christian Religion. But why does
our author speak of baptisms (Sart-
tia/iol) in the plural number?
And how is this to be reconciled
with what he says in Eph. iv. -5:
" [There is] one Lord, one faith,"
one baptism ? " In answer to these
queries, it is alleged (a) that the
Apostle refers here not only to
Christian baptism, as in Eph. iv. 5,
but also to the baptism of John,
the baptism of Jewish proselytes,
and the divers Jewish washings re
ferred to in ch, ix. 10 (Bleek, Hof-

172

HEBREWS.

[vi. 2.

mann, Delitzsch, Alford). But
with what propriety could all these
be ranked under the head of Chris
tian doctrine? Why should the
baptism of John and the various
Jewish washings be treated as ele
mentary principles of the Christian
Religion ? On the same principle,
it seems to me, we might arrange
and classify all the rites and cere
monies of the Law, as elements of
the doctrine of Christ, (b) Some
think that the plural is used here
for the singular; and that nothing
more is really intended than the
one ordinance of Christian baptism,
as in Eph. iv. 5 (Syr. Version,
Stuart). Bat if so, why does our
author use the plural number, when
he might have so readily used the
singular? Such an arbitrary use
of words is not in harmony with
the usual accuracy of the inspired
writers, (c) Others suppose that
our author has reference to the sev
eral acts of baptism, three thou
sand of which were performed on
the day of the opening of Christ's
reign on Earth (Theodoret, Storr).
But in reply to this, it is enough
to say that it is not of any special
acts of faith, repentance, baptism,
etc., that our author is here speak
ing, but of certain elementary and
fundamental principles and ele
ments of the kingdom of Christ.
(d) Others again think that the al
lusion is to trine-immersion, or the
threefold dipping of confessing
penitents (DeWette, etc). But of
such an ordinance, the New Testa
ment knows nothing. The practice
of trine-immersion is post-apostolic,
and has no sanction whatever in
the word of God.
Is there then a plurality of bap
tisms under the reign and adminis
tration of the Lord Josus, and
which may therefore be ranked
with the rudiments of the doctrine
of Christ? If so, what are they?
That overy believing confessing

penitent is required to be baptized,
or immersed, in water, is manifest
from such passages as the following :
Matt, xxviii. 19 ; Acts ii. 38 ; viii.
12, 36, 38; x. 47, 48, etc. This is
always to be done, as appears from
these Scriptures, in the name of
the Lord Jesus; and the candidate
is in all cases baptized into (fij)
the name of the Father, and of the
Son, and of the Holy Spirit. It is
therefore one baptism, and but one.
And hence Paul argues from this
the necessity of there being but
one body, animated by one Spirit,
and governed by one supreme Head
(Eph. iv. 3-16). There is then un
questionably one baptism in water,
and but one, in which all penitent
believers put on Christ (Gal. iii.
27), and are all immersed into the
one body (1 Cor. xii. 13). But is
this all ? Is there no other baptism
to be administered under the reign
of Christ? In Matt. iii. 12, we
have the testimony of John the
Baptist, that Christ would be a Bap-
tizer, as well as himself. Speaking
to the vast multitudes that came to
be baptized by him, he said, " I in
deed baptize you in (h) water unto
repentance ; but he that cometh
after me is mightier than I, whose
shoes I am not worthy to bear ; he
shall baptize you in (h) the Holy
Spirit and in fire; whose fan is in
his hand, and he will thoroughly
purge his floor, and gather his
wheat into the garner; but he will
burn up the chaff with unquench
able fire" (Matt. iii. 11, 12). John
did not, and could not, unerringly
know the hearts of tbe people. He
was ever liable to be deceived ; and
he no doubt baptized some very un
worthy persons. But not so with
the Baptizer who was to come after
him. He would thoroughly, sepa
rate the good from the bad ; and
the former, hero represented by
the wheat, he would baptize in the
Holy Spirit (John vii: 37-39; Acts

vi. 2.]

HEBREWS.

173

ii. 38; Eph. v. 18); but the latter,
represented by the chaff, he would
baptize in fire. See 2 Thess. i. 7-
10; 2 Pet. iii. 7, 10; Rev. xx. 15.
We have then under the reign
of Christ, as elementary ordinances
of the New Economy (1) a baptism
in water, in which all penitent be
lievers who confess Christ are intro
duced into his body ; (2) a baptism
in the Holy Spirit, administered by
Christ himself to all who are really
begotten by the Spirit and born of
water; and (3) a baptism in fire,
by means of which the wicked will
all be finally overwhelmed in suffer
ings. See references. Are not
these, then, the baptisms of whieh
our author here speaks? If so, it
may be asked, -Then why does he
not use the word baptisma (3arf-
tiaiia) instead of baptismos (j3art-
titspo;) ? The former is the com
mon term used for baptism in the
New Testament; and the latter is
used in both Mark vii. 4, 8, and
Heb. ix. 10, for Jewish washings.
There seems therefore to be some
weight in this objection; but it is
perhaps only in appearance, as
these words are both derivatives
from baptizo (jiartti^a), and each
signifies a dipping or an immersion.
And besides, Josephus uses baptis
mos in speaking of John's baptism
(Ant. xviii. 5, 2). I am therefore,
on the whole, inclined to the opin
ion, that it is to these three bap
tisms that our author here refers.
If this is not his meaning, then I
think we must accept the first
hypothesis as advocated by Bleek,
Hofmann, and others.
(4) And of laying on of
hands. — The laying on of hands is
a natural sign, indicating the be-
stowment of any gift, trust, or
blessing. And hence we find that
in the primitive Church, hands
were imposed (a) in imparting
spiritual gifts (Acts viii. 17) ; (b)
in healing the sick (Acts xxviii. 8) ;

and (c) in ordaining men to the
work of the ministry (Acts vi. 6 ;
xiii. 3; xiv. 23; 1 Tim. iv. 14; v.
22). The last only is an estab
lished ordinance of the Church.
It is to be observed throughout the
entire period of the regeneration,
while the Son of man shall sit on the
throne of his glory, and while the
Apostles shall sit on twelve thrones
judging the redeemed Israel of
God. And hence it is manifest
that the doctrine of this ordinance
involves also the whole subject of
ordination and church organization.
For the command to lay hands sud
denly on no man (1 Tim. v. 22),
implies of necessity the considera
tion of the several classes of
church officers, together with their
prescribed functions and scriptural
qualifications, as well as the con
dition of the Church itself, and the
special fitness or unfitness of the
individual for the work to which
he is about to be consecrated.
Most appropriately therefore is
this ordinance ranked among the
rudiments of Christian doctrine.
(5) And of resurrection of the
dead. — In the original Greek, the
word answering to resurrection
(avdirtaai;) is anarthrous, being
sufficiently defined by the adjunct
which follows. But the article is
required by our English idiom, and
the whole phrase should be ren
dered, " And of the resurrection
of the dead." This elementary
doctrine of the Christian Religion
was denied by the Sadducees (Matt.
xxii. 23), and by the heathen phil
osophers generally (Acts xvii. 32) ;
but the Apostles often dwell on it
as a fundamental doctrine of the
Gospel, showing that through
Christ all will be raised from the
dead, to be judged for the deeds
done in the body. See references.
(6) And of eternal judgment.
— Many of God's judgments are
now of only temporary duration;

174

HEBREWS.

[vi. 3, 4.

(3) And this will we' do, 'if
God permit.
(4) For 2it is impossible for
those 8 who were once en-
1 Acts xviii. 21 ; Rom. xv. 32 ;
Jas. iv. 15.
2Ch. x. 26-29; xii. 15-17; Matt.
xii. 31, 32 ; 2 Pet. ii. 20-22 ; 1 John
v. 16.
3Ch. x. 32; Acts xxvi. 18; Eph.
v. 8.

because they are designed for our
correction and discipline (2 Cor. iv.
17; Heb. xii. 6-11). But not so
with the final and general judg
ment. It will never be reversed;
and hence it will in its effects and
consequences endure forever. The
decree of Jehovah touching the
character and destiny of mankind
after the judgment, is given by the
Holy Spirit as follows: "He that
is unjust, let him be unjust still;
and he that is filthy, let him be
filthy still ; and he that is righteous,
let him be righteous still; and he
that is holy, let him be holy still"
(Rev. xxii. il). And accordingly,
Christ closes his description of the
general judgment, by saying that
the wicked shall go away into ever
lasting (aiJivio;) punishment; but
the righteous, into everlasting
(aiuvio;) life (Matt. xxv. 46).
3. And this will we do, etc. —
That is, we will, with the help of
God, go on to perfection. The
Apostle well knew that without
God's help, they could accomplish
nothing (John xv. 5). And hence
while urging his brethren, by all
the high motives of the Gospel, to
greater diligence in making their
calling and election sure, he is
careful to remind them of the ne
cessity of submitting to the will of
God, and looking to him for help
in all things.

lightened, and have 4 tasted of
the' heavenly gift, and 5were
made partakers of the Holy
Ghost, 4 John iii. 36 ; iv. 10; v. 24; vi.
47-58 ; Rom. vi. 23 ; Eph. ii. 8 ; 1
John iii. 14, 15 ; v. 11-13.
5 John vii. 37-39; xiv. 16, 17;
Acts ii. 38; Rom. v. 5; viii. 9-11;
1 Cor. vi. 19 ; 2 Cor. i. 22 ; Gal. iv.
6 ; Eph. iv. 30 ; v. 18.

ni. Ch. vi. 4-8. Danger and aw
ful consequences of apostasy.
4. For it is impossible. — The
word "for" (yap) connects the
main thought of the preceding par
agraph with what follows. The
object of the Apostle is to set be
fore his readers the fearful import
of the dangers to which they were
exposed; and his idea is simply
this: we must with the help of
God strive earnestly to go on to
perfection; for otherwise, we are
in constant danger of apostatizing,
and so of placing ourselves beyond
the possibility of recovery. For it
is impossible, he says, to renew
and save those who were once in
covenant with Christ, .but who have
apostatized from him.
Various attempts have been
made, but in vain, to soften the
meaning of this expression. The
fact is as plainly taught as it can
be, both in the Scriptures and in
history, that it is morally impossi
ble to bring some men to repent
ance. Their hearts have been so
hardened by sin, that no power
consistent with the will and gov
ernment of God can soften them.
These persons may have been once
truly converted to Clirist, or they
may not. To some of the latter
class, Christ refers in Matt. xii. 31,
32. These clearly showed the des
perate depravity of their hearts on
that occasion by openly blasphem
ing the Holy Spirit; for which sin,

vi. 4.]

HEBREWS.

175

Christ says, there is no forgiveness.
But it is obviously of the former
class, of those who had been once
truly converted and afterward apos
tatized, that our author here
speaks. This- will appear more ob
vious as we proceed with the exege
sis of the several clauses of this
paragraph. those who were once enlight
ened.: — In John viii. 12, Christ says
to the Jews, " I am the light of the
world; he that followeth me shall
not walk in darkness, but shall
have the light of life." And hence
it is, that to be enlightened, is
often given in the New Testament
as a characteristic mark of the true
followers of Christ. Thus, for in
stance, our author reminds his He
brew brethren, that after they were
enlightened they endured a great
fight of afflictions (ch. x. 32).
And to the Ephesians he says, " Ye
were once (rtots) darkness ; but
now are ye light in the Lord : walk
as children of light" (Eph. v. 8).
There can be no doubt therefore
that the Apostle refers here to
those who had been once translated
from darkness to light, and from
the power of Satan to God. See
also Col. i. 12; 1 Thess. v. 5; 1
Pet. ii. 9; 1 John ii. 9-11.
and have tasted of the heav
enly gift. — The word tasted (ysti-
aaphov;) means here as in ch. ii. 9,
to experience, to partake of. But
what is the heavenly gift, of which
our author speaks? Some say that
it is Christ himself; some, that it is
the Holy Spirit; some, the remis
sion of sins ; and some, the Lord's
Supper. But to me it seems most
probable, that it is the new life
which we enjoy in Christ; in
cluding of course remission of sins,
justification, and all in fact that
pertains to our present salvation.
This view accords well with the
context and also with many
parallel passages. Thus, for exam

ple, in John vi. 33, Christ says,
" The bread of God is he who com
eth down from Heaven, and giveth
life unto the world." And in ch.
xx. 31, of the same narrative, John
himself bears w'*ness saying,
"These things are written that ye
might believe, and that believing ye
might have life through his name."
In some passages, the believer is
said to have eternal life (John iii.
36; v. 24; vi. 47); and. hence it
is inferred by some that he can
never die. And this is certainly true,
if he continue to hold fast the be
ginning of his confidence steadfast
even to the end of this mortal life.
The true believer never dies; that
is, he never dies while he is a true
believer. For Christ says, " Who
soever liveth and believeth in me
shall never die " (John xi. 26). So
long as we continue faithful,
" Neither death, nor life, nor an
gels, nor principalities, nor powers,
nor things present, nor things to
come, nor height, nor depth, nor
any other creature, shall be able to
separate us from the love of God
which is in Christ Jesus our Lord "
(Rom. viii. 38, 39). But be it ob
served, that it is only by metonymy
that the Christian is now said to
have eternal life. For this life is
in Christ; and hence, as John
says, "He that hath the Son hath
life" (1 John v. 12). And in the
verse immediately preceding, he
says, " This is the record that God
hath given to us eternal life, and
this life is in his Son." Beyond
all doubt, then, there is eternal life
in Christ; and every one therefore
who has the Son has also the life
that is in him. But if he let go
the Son, he is then himself cast off
as a branch, and withers (John xv.
1-5). And hence, as we learn, the
actual enjoyment of eternal life is
a matter that belongs to the future,
and is an object of hope even with
the Christian. It is the gift of God,

176

HEBREWS.

[vi. 4.

through Jesus Christ, to be be
stowed on all who persevere in well
doing to the end of their earthly
pilgrimage. So Christ and his
Apostles both testify in many pas
sages of the inspired word. In
Mark x. 29, 30, for example, Christ
says to his disciples, " Verily I say
unto you, there is no man that hath
left house, or brethren, or sisters,
or father, or mother, or wife, or
children, or lands, for my sake and
the Gospel's, but he shall receive
an hundredfold now in this time,
houses, and' brethren, antf sisters,
and "mothers, and children, and
lands, with persecutions : and in
the world to come, eternal life."
And in like manner Paul says to
Timothy, "Godliness is profitable
unto all things, having the promise
of the life that now is, and of that
whieh is to come " (1 Tim. iv. 8).
And again he exhorts Timothy to
"lay hold on eternal life" (1 Tim.
vi. 12). See also Matt. xxv. 46;
Luke xviii. 30; John xii. 25; Ti
tus i. 5; iii. 7; 1 John ii. 25).
So long, then, as a man abides in
Him who is himself the fountain
of all life, he has life; and in a
metonymical sense, he may be said
to have eternal life. But if, by
apostasy, he ever separates him
self from Christ, then of course
death is inevitable (John xv. 6 ;
Col. iii. 3, 4). On any other hy
pothesis, the argument of the apos
tle in this paragraph, and indeed
throughout this whole Epistle, is
not only pointless, but it is also
deceptive. If there is no possibil
ity of falling from grace, and so
forfeiting our claims to eternal life,
then for what purpose was this
Epistle written? And why all the
warnings and admonitions to Chris
tians that abound, not only in this
Epistle, but also throughout the
whole Bible ? God does not so
deceive his children. He is too
kind, too merciful, too benevolent,

and too just, to allow any one,
speaking by the Holy Spirit, to
alarm and terrify his people by
either false representations or de
lusive arguments. " By grace ye
are saved through faith ; and that
not of yourselves, it is the gift of
God," bestowed freely on all them
who persevere in well-doing to the
end of life.
and were made partakers of
the Holy Ghost. — To be made a
partaker of the Holy Spirit is the
peculiar favor of God vouchsafed
to the Christian. The world can
not receive it, says Christ (John
xiv. 17). But it is freely promised
to all who by faith and obedience
put on Christ, and so walk in him.
Thus, for instance, Paul says to the
Galatians, "Because ye are sons,
God hath sent forth the Spirit of
his Son into your hearts, crying,
Abba, Father '* (Gal. iv. 6). And
again he says to the Roman breth
ren, "But ye are not in the flesh,
but in the Spirit, if so be that the
Spirit of God dwell in you. Now
if any man have not the Spirit of
Christ, he is none of his. And if
Christ be in you, the body is dead
because of sin ; but the Spirit is
life because of righteousness. But
if the Spirit of him that raised up
Jesus from the dead dwell in you,
he that raised up Christ from the
dead shall also quicken your mor
tal bodies by his Spirit that dwell
eth in you" (Rom. viii. 9-11).
This partaking of the Holy Spirit
is therefore quite different from its
enlightening and vivifying influen
ces spoken of in the preceding con
text; and also from " the good word
of God," and the miraculous gifts
and demonstrations of the Spirit
referred to in the following con
text. The Apostle here speaks
manifestly of the indwelling of the
Spirit itself in the soul of the be
liever, according to the promise of
Christ given in John vii. 37-39,

vi. 5, 6.]

HEBREWS.

177

(5) And have 'tasted 2the
' Ch. ii. 9 ; Matt. xvi. 28.
2 Psa. xix. 10; cxix. 103; Matt.
iv. 4 ; Eph. vi. 17.
3Ch. ii. 4; Matt. vii. 22; Acts
viii. 13; xix. 11; 1 Cor. xii. 10.

and the promise of Peter as re
corded in Acts ii. 38. And hence
we are again constrained to believe
that the writer has reference here
to persons who were once in cove
nant with God, and who for a time
enjoyed all the blessings and bene
fits of His church on earth.
5. And have tasted the good
Word of God. — The Greek word
for taste, (ysvofiai), is followed in
the fourth verse by a noun in the
genitive case ; but here it is fol
lowed by a noun in the accusative.
These two constructions do not
differ essentially from each other ;
and hence we sometimes find the
genitive, as in ch. ii. 9, where we
would naturally expect the accusa
tive. But when the two cases are
used, as here, in connection with
each other, a difference of meaning
would seem to be intended by the
author. And hence it is probable
that the accusative case is used af
ter the verb in this instance to de
note the full and experimental en
joyment of "the good word of
God," and of the powerful demon
strations of the Holy Spirit, which
none but the obedient believer in
the kingdom of Christ is able to
realize (John vii. 17 ; Rom. xii. 2).
To him, the good word of God sus
tained, as it is by the demonstra
tions of the Holy Spirit, is the
food of the soul ; sweeter to his
taste than honey, yea, than the
honey-comb. and the powers of the world
to come: — Qiixxovtos aiuvo$) of the
coming age. The word powers
(SwdfiEit) has manifest reference
to the works of the Spirit in reveal
ing the truth, supporting the truth,

good word of God, and 3the
powers of 4 the world to come.
(6) If they "shall fall away,
4 Ch. ii. 5 ; Isa. ii. 2 ; Matt. xii.
32. 5 Ch. x. 26-30 ; 2 Pet. ii. 20-22.

and carrying forward the work of
redemption to its full and perfect
consummation. The coming age is
therefore identical, at least in part,
with the Christian age, or the
period of Christ's mediatorial reign.
Whether it extends beyond this
limit, so as to embrace also the era
of the New Earth, is worthy of
consideration. See note on ch. ii.
5. But certain it is that the wri
ter embraces in this remark the
whole Gospel dispensation.
There is therefore here, as Al
bert Barnes justly remarks, " a reg
ular gradation from the first ele
ments of piety in the soul to its
highest developments ; and whether
the Apostle so designed it or not,
the language describes the succes
sive steps by which the true Chris
tian advances to the highest stage
of Christian experience. The mind
is (a) enlightened; then (b) it
tastes of the heavenly gift, or has
some experience of it ; then (c) it
is made to partake of the influences
of the Holy Spirit; 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 dis
pensation ; of the extraordinary
energy which God puts forth in the
Gospel to sanctify and save the
soul." And henoe it seems evident
that the persons referred to by the
Apostle, had the fullest evidence,
both external and internal, as well
as experimental, that the Gospel is
the power of God for salvation to
every one that believes and obeys
it. 6. If they shall fall away :—
(xai Ttapartiaovtas) and having fal-

178

HEBREWS.

[vi.6.

'to renew them again unto re
pentance : seeing " they crucify
to themselves the Son of God
1 Psa. li. 10 ; Col. iii. 10 ; 2 Tim.
ii. 25 ; Titus iii. 5.

ten away. On this expression, Dr.
Macknight remarks as follows:
" The verbs tyiotioOEVtas, yEvaafihov',
and yEvr\8kvta$, being all aorists, are
rightly rendered by our translators
in the past time; who were en
lightened, have tasted, and were
made partakers. Wherefore, jtapa-
itEaortas, being an aorist, ought
likewise to have been translated
in past time, have fallen away.
Nevertheless, our translators fol
lowing Beza, who without any au
thority from ancient MSS., hath
inserted in his version the word si
(if), have rendered this clause, "if
they shall fall away;" that this
text might not appear to contradict
the doctrine of the perseverance of
the saints. But as no translator
should take upon him to add to or
to alter the Scriptures for the sake
of any favorite doctrine, I have
translated riapaTiEBovta; in the past
time, have fallen away, according
to the true import of the word as
standing in connection with the
other aorists in the preceding ver
ses." It is therefore possible that
a man may have been once enlight
ened, and have tasted of the heav
enly gift, and been made a partaker
of the Holy Spirit, and that he may
have experienced the blessed sanc
tifying influences of the good word
of God, sustained and supported by
the powerful demonstrations of the
reign of Heaven, and nevertheless
fall away beyond the reach of re
covery. " Let him [then] that
thinketh he standeth, take heed lest
he fall."
to renew them again to re
pentance. — To do this in the case
of those who have apostatized from

afresh, and "put him to an open
shame. 2 Ch. x. 26-29.
3 Ch. xii. 2 ; Matt, xxvii. 38-44 ;
Luke xxiii. 35-39.

Christ is simply impossible. When
the cord of life and love that binds
the true believer to Christ, has been
once completely severed, the parties
so separated can never again be
reunited. The case of the apostate
is as hopeless as is that of Satan
himself. Nothing remains for him
but " a certain fearful looking for
of judgment and fiery indignation
which Bhall devour the adversaries."
This is so clearly taught both here
and in ch. x. 26-29, that of the fact
itself there can be no question.
But why is it so ? Is it owing sim
ply to the fact that the heart of the
apostate becomes so hardened by
sin that no moral, power can renew
it? Or does God then also with
draw his converting and renewing
power from every such abandoned
sinner ? That both are true seems
very evident from such passages as
the following : Gen. vi. 3 ; Num.
xv. 30, 31 ; Prov. i. 24-32 ; Isa. lv.
6; Hosea iv. 17; Rom. i.24, 26, 28;
2 Thess. ii. 11, 12.
seeing they crucify, etc.— We
have given in this clause the char
acteristic spirit of that class of
persons to whom the Apostle refers
in our text. They would crucify,
if they could, the Son of God
afresh, and put him to an open
shame. The mere backslider,
though fallen, has still faith in
Christ. It may be very weak, and
almost ready to perish. But with
proper care it may be revived and
strengthened, and the poor repent
ing sinner will then mourn over
his sins and transgressions, as one
that mourns for an only son, or as
" one that is in bitterness for his
first-born." But not so with the

vi. 6.]

HEBREWS.

179

hardened apostate. He has no
longer any trust and confidence in
Christ. Hatred has taken the place
of love in his heart, and esteeming
the blood of the covenant where
with he was sanctified ah unholy
thing, he tramples it under his feet
in contempt, and if it were possi
ble he would even crucify again
the Son of God,' and expose him to
public reproach.
On this whole subject, Dean Al
ford makes the following very just
and critical remarks : " In later
times, the great combat over our
passage has been between the Cal-
vinistic and Armenian expositors.
To favor their peculiar views of in-
defectibility, the former have en
deavored to weaken the force of
the participial clauses as implying
any real participation in the spirit
ual life. So Calvin, Beza, Owen,
Tait, etc. Owen says, 'The per
sons here intended are not true and
sincere believers :  for (1) in
their full and large description
there is no mention of faith or be
lieving, etc'  But all this is
clearly wrong, and contrary to the
plainest sense of the terms here
used. The writer even heaps
clause upon clause to show that no
such shallow tasting, no 'primori-
bus tantum labris gustasse [no
mere tasting with the top of the
lips] is intended. And the whole
contextual argument is against
the view, for it is the very fact of
these persons having veritably en
tered into the spiritual life, which
makes it impossible to renew them
afresh if they shall fall away, If
they have never entered it, if they
are unregenerate, what possible
logic is it, or even common sense
at all, to say that their shallow taste
and partial apprehension, makes it
impossible to renew them? And
what again to say that it is impos
sible itdxi* o,vaxaiviC,Eiv [to renew
again] persons in whose case no

avaxawirffios [renewal] has ever
taken place ? If they never have
believed, never have been regener
ated, how can it be more difficult to
renew them to repentance, than the
heathen or any unregenerate per
son? Our landmark of exegesis
must be to hold fast the plain sim
ple sense of the passage, and recog
nize the fact that the persons are
truly the partakers of the spirit
ual life — regenerate by the Holy
Spirit." These critical reasonings and ob
servations are not to be gainsayed ;
they are, in fact, wholly unanswer
able. But how painful it is after
all this to hear from the same
learned author such unauthorized
remarks as the following: "Elect,
of course, they are not, or they
could not fall away, by the very
force of the term. But this is one
among many passages, wherein
the Scripture, as ever from the
teaching of the church, we learn
that elect and regenerate are not
convertible terms. All elect are
regenerate; but all regenerate are
not elect. The regenerate may fall
away ; the elect never can." Here
the learned author certainly at
tempts to make a groundless dis
tinction. Where in the Scriptures
is it taught that some of the regen
erate are not elect ? 1 Dean Alford
was an able critic ; but in his theo
logical speculations he frequently
errs. Equally strange and absurd is
the hypothesis of the good and
venerable Albert Barnes. He says,
" The passage proves that if true
believers should apostatize, it would
be impossible to renew and save
them. If then it should be asked
whether I believe that any true
Christian ever did or ever will fall
from grace, and wholly lose his re
ligion, I would answer unhesita
tingly no." Why, then, all this
earnest warning about a matter

ISO

HEBREWS.

[vi. 7, 8.

(7) For 'the earth which
drinketh in the rain that cometh
oft upon it, and bringeth forth
herbs meet for them by whom
it is dressed, 2 receiveth blessing
from God:
(8) But that 3 which beareth
1 Deut. xxviii. 11, 12 ; Psa. xlv.
9-13; civ. 11-13; Isa. lv. 10-13;
Joel ii. 21-27.

which never did occur, and which
from the very nature of the case
never can occur ? ! Why spend our
time in solemnly warning the peo
ple to beware lest the heavens fall,
if by the decrees and ordinances
of Jehovah it is made absolutely
impossible that they ever .can fall?!
7. For the earth, etc.— The
word "for" introduces a compar
ison, the object of which is to
show still further the necessity of
growing in grace and in the knowl
edge of our Lord and Savior, and
also to illustrate at the same time
the awful consequences of not
striving to bring forth in our lives
the required fruits of the Gospel.
Land, says our author, which has
drunk in the rain which comes
often upon it, and brings forth
herbage fit for them on whose ac
count it is also tilled, partakes of
blessing from God; but bearing
thorns and thistles, it is rejected as
worthless, and is nigh unto a
curse, whose end is for burning.
In this passage the apostle refers
for illustration to two kinds of
land : the soil of the one is good,
and imbibing the rain whieh falls
frequently upon it, it brings forth
herbs and plants suitable for those
on whose account it is cultivated.
And hence, as a consequence of
this, it is blessed of God after the
manner of the primitive blessing,
by being made more fruitful (Gen.
i. 28). See references. This soil
represents the fruit-bearing Chris-

thorns and briers is rejected, and
is nigh unto cursing ; 4 whose
end is to be burned.
2 Gen. xxvii. 27 ; Lev. xiv. 21 ;
Psa. lxv. 10.
3 Gen. iii. 17, 18 ; Prov. xxiv. 31 ;
Isa. v. 1-6 ; Mark xi. 14, 21.
4 Deut. xxix. 22, 23 ; Isa. xxvii.
10, 11 ; Matt. iii. 10 ; vii. 19 ; John
xv. 6 ; Rev. xx. 15.

tian, who, as Hosea says, " shall
grow as tbe lily, and cast forth his
roots as Lebanon. His branches
shall spread, and his beauty shall
be as the olive tree, and his smell
as Lebanon " (Hos. xiv. 5, 6). And
again Christ says, " Every branch
that beareth fruit he purgeth, that
it may bring forth more fruit"
(John xv. 2).
8. But that which beareth
thorns, etc. — There is some land
which no ordinary cultivation can
render productive. It may be
plowed deep, and sowed with the
best of seed ; the rains and the
dews may descend upon it, and the
sunshine of heaven may warm and
cherish it, but it is all in vain.
Bringing forth nothing but thorns
and thistles, it is rejected as unfit
for cultivation, and is burned over,
not to prepare it for future tillage,
but, it may be, for the beasts of the
field, or to prevent its injurious
effects- on the lands around it.
This land represents those nominal
Christians who bring forth no fruit
to perfection. God will finally
treat them as the farmer treats the
barren soil. They are even now
nigh unto cursing, like the barren
fig-tree (Mark xi. 21); and their
cud is for burning. They will all
finally have their part in the lake
of fire, " where their worm dieth
not, and their fire is not quenched."

vi. 9, 10, 11.]

HEBREWS.

181

(9) But, beloved, we are per
suaded better things of you, and
'things that accompany salva
tion, though we thus speak.
(i0) For God is not un-
1 Matt. xxv. 34-40 ; 2 Cor. vii. 10 ;
Gal. v. 22, 23.
2 Matt. x. 42; xxv. 40; Acts iv.
34, 35 ; xi. 29, 30 ; Rom. xii. 13 ;
xv. 25-27 ; 1 Cor. xvi. 1-3 ; 2 Cor.
viii. 1-9 ; ix. 11-15.

IV. Ch. vi. 9-12. Encouragement
to greater zeal in striving after
the full assurance of hope,
drawn chiefly from the known
justice of God, and their own
deeds of charity.
9. But, beloved, we are per
suaded better things of you.—
The apostle having solemnly warned
the Hebrew Christians against the
threatening dangers and fearful
consequences of apostasy, now
speaks a word for their encourage
ment. They were still his " be
loved " brethren, much endeared to
him by their many Christian ex
cellences, as well as by the ties
of consanguinity, and he felt as
sured that a better destiny awaited
them than that which he had just
described and illustrated by^ the
case of the barren and reprobate
land, the end of which is for burn
ing. and things that accompany
salvation : — Things that stand in
immediate connection with salva
tion, indicating that the Hebrews
were still in a saved state ; and,
furthermore, giving hope and prom
ise that they would persevere in
well doing, even to the end of life.
Some of these things the Apostle
specifies in the following verse.
10. For God is not unright
eous. — It seems from ch. v. 12 that
the Hebrew brethren had been cul
pably negligent in the study of

righteous to forget your zwork
and [labor of] love, which ye
have shown toward his name, in
that ye have ministered to the
saints, and do minister.
(11) And 3 we desire that
3 Rom. xii. 8, 11; Gal. vi. 9;
Phil. i. 9-11.
10 tov kqitov Rec. Omitted by Lach.,
Tisch., T. S. Green, Alford, N, a, b, c, d, e,
etc., Vulgate, P. Syriae, Ph: Syriac, Ar
menian, etc.
God's word ; but, as we learn from
our text, they had notwithstanding
this been diligent in works of be
nevolence. They had faithfully
ministered to the saints, and they
were still continuing to do so.
This, when done in the name of
God and for the sake of Christ,
is always a favorable indication
of vital piety. See references.
And hence the Apostle expresses
his conviction that God would be
mindful of them, and that he
would sustain them in all their
works of faith and labors of love.
The word ¦ labor (toi xirtov) is
now generally acknowledged to be
an interpolation from ] Thess. i.
3. Literally rendered, according
to our best authorities, the passage
stands thus : For God is not un
righteous [so as] to forget your
work, and the love which you have
shown for his name, [in] having
ministered to the saints, and [in
still]_ ministering. The name of
God is here equivalent to God him
self as revealed to us in his Holy
Oracles. He himself was the su
preme object of this love, and
whatever was done for the saints
was done therefore for the sake
and glory of his name. " Inas
much as ye have done it unto one
of the least of these my brethren,"
says Christ, " ye have done it unto
me " (Matt. xxv. 40).
11. And we desire :— Or, rather,

182

HEBREWS.

[vi. 11, 12.

every one of you do show the
same diligence 'to the full as-
1 Ch. x. 22 ; 2 Cor. v. 1 ; Col. ii.
2; 1 Thess. i. 5; 1 John iii. 14, 19.
2 Vers. 18-20 ; Rom. v. 2-5 ; viii.
24, 25 ; 1 Cor. xiii. 13 ; Gal. v. 5 ;
Col. i. 5, 23 ; 1 Pet. i. 3.
But (Si) we earnestly desire that ev
ery one of you do show the same dili
gence with regard to the fall assur
ance of your hope until the end.
It is our earnest wish that every
one of you should even to the end
of life show forth the same dili
gence in all things that appertain
to the full assurance of hope, that
you have so far manifested in your
deeds of charity ; that you show,
for example, the Bame degree of
diligence in the study of the Holy
Scriptures, in prayer, praise, and
meditation ; and also in whatever
else is required of you in order to
the full enjoyment of the great sal
vation. This will serve to increase
your faith (John vii. 17 ; Rom. xii.
2); and this again will perfect
your hope and love (Rom. v. 1-5).
Hope is a complex emotion of
the human mind consisting of a
desire for some known object, and
an expectation of receiving and
enjoying it. The object of the
Christian's hope is, of course, eter
nal life. And the full assurance
(rtXripotyopla) of this hope is sim
ply the hope itself so increased and
intensified, as to leave in our minds
no doubt whatever that by the
grace of God we will finally attain
to the enjoyment of the object.
This is to be reached only through
the diligent use of all the means
which God has himself ordained
for our perfection in knowledge,
righteousness, and holiness. And
hence Paul's anxiety that his He
brew brethren should give all dili
gence to make their calling and
election sure.

surance of 2 hope unto the end :
(12) That ye be not slothful,
but followers of "them who
through faith and patience in
herit the promises.
3 Ch. x. 36 ; xi. 4-38 ; Matt. xxii.
32 ; Luke xvi. 22; 1 John ii. 25.

12. That ye be not slothful—
Or, rather, That ye become (yhr;o8E)
not slothful, but imitators of them
who through faith and endurance
inherit the promises : such as Abra
ham, Isaac, Jacob, Moses, Joshua,
Samuel, David, Isaiah, Jeremiah,
Daniel, Stephen the first Christian
martyr, and James the Apostle who
was 'slain with the sword of Herod
Agrippa. These, and many other
Patriarchs, Jews, and Christians,
had through faith and patience
persevered in well doing to the end
of life, and then they all entered
upon the enjoyment of the bless
ings which are promised to those
who die in the Lord. See Ex. iii.
6 ; Dan. xii. 13 ; Luke xvi. 22, 25 ;
2 Cor. v. 1-9; Phil. i. 21-23; Rev.
ii. 10; xiv. 13.
To this blessed state of the spir
its of the just made perfect, .all the
promises of the Bible may be said
to have reference either directly or
indirectly. In this they all con
centrate as in one common focus.
And hence they may all be re
garded either as one or as many
.according to circumstances, just as
we call the whole Bible the Scrip
ture (tj ypa4»j), when we contem
plate it as one book ; or the Serip-
tures (oi ypoujxu), when we consider
it with reference to its several
parts. In 1 John ii. 25, every
thing appertaining to the future
state of tne redeemed, seems to be
summed up in the one promise of
eternal life. But in our text, the
Apostle evidently looks at the
promises of God to his redeemed
saints distributive!}" ; having refer-

vi. 13.]

HEBREWS.

183

(13) For when made God
promise to Abraham, because he
1 Gen. xxn. 15-18; Ex. xxxii. 13 ;
Psa. cv. 9, 10 ; Isa. xlv. 23 ; Jer.

ence to the promise of a future
rest (ch. iv. 9) ; the promise of
houses not made with hands, eter
nal in the heavens (2 Cor. v. 2) ;
the promise of God's presence (2
Cor. v. 6, 8), etc.
V. Ch. vi. 13-20. Further en
couragements drawn from the ex
ample of Abraham, and also
from the promise and oath of
God made to him and to all his
spiritual seed.
13. For when God made prom
ise to Abraham. — Between this
and the preceding paragraph there
is a very close connection. Having
exhorted the Hebrews not to be
slothful, but to be imitators of
those who having finished their
earthly course, were then partaking
of the blessings promised to the
faithful, our author very naturally
reverts to Abraham as the most il
lustrious of these, and to the prom
ise which God made to him and to
his seed after him. The particular
promise to which the apostle here
refers, was made to Abraham im
mediately after the very remarkable
manifestation of his faith in the
offering of his son Isaac, and it is
found recorded in Gen. xxii. 15-18,
as follows: "And the angel of the
Lord called unto Abraham out of
heaven the second time, and said,
By myself have I sworn, saith the
Lord, for because thou hast done
this thing, and hast not withheld
thy son, thine only son; that in
blessing I will bless thee, and in
multiplying I will multiply thy
seed as the stars of the heaven, and
as the sand which is upon the sea
shore ; and thy seed shall possess
the gate of his enemies, and in

could swear by no greater, 'he
sware by himself,
xx. v ; xlix. 13 ; Micah vii. 20 ;
Luke i. 73.

thy seed shall all the nations of the
earth be blessed; because thou
hast obeyed my voice." In this
promise, confirmed by an oath,
about twenty-five years probably
after the birth of Isaac (Joseph.
Ant. i. 13, 2), there are several ele
ments which claim our considera
tion. (1) It is evidently implied in
this promise that Abraham himself
would be personally blessed; (2)
that he would have a very numer
ous posterity according to the flesh
(Ex. i. 7; Deut. i. 10); (3) that
through his seed the Messiah
would come and bless all the na
tions (Gal. iii. 16) ; and (4) that his
mystical family, the family of the
faithful, would also be very numer
ous (Rom. iv. 11, 16). It is ob
vious that this promise had no ref
erence whatever either to the birth
of Isaac or to his rescue from the
altar, but as Ebrard says, it is
clearly implied in the promise it
self that its fulfillment " was to .be
looked for at some future time.
For there can be no need of con
firming with an oath the promise
of a gift which is forthwith and im
mediately bestowed : an oath is then
only necessary when the fulfillment
is so remote as to make it possible
that doubts might spring up in the
-mind of the receiver of the prom
ise, from the long delay."
because he could swear by no
greater.— In this paragraph the
apostle has in view a twofold ob
ject. (1) He aims to show by the
example of Abraham that faith and
perseverence in well-doing will, in
the end, certainly receive their re
ward. " Though it tarry, wait for
it; because it will surely come."
(2) He wishes to remind his readers

184

HEBREWS.

[vi. 14, 15, 16.

(14) Saying, Surely blessing
I will bless thee, and 'multiply
ing I will multiply thee.
(15) And so, 2 after he had
patiently endured, he obtained
the promise.
(16) For men verily 'swear
' Ch. xi. 12 ; Ex. i. 7 ; xxxii. 13 ;
Deut. i. 10 ; Neh. ix. 23 ; Isa. x. 22.
that their hope rests on the same
secure foundation as that on which
the hope of Abraham rested ; and
that if they will like him persevere
to the end in the way of obedi
ence, they, too, as well as he, will
certainly obtain the promised bless
ing. The first of these is the lead
ing thought in verses 13-15, and
the second is brought out more
prominently in what follows. The
subject of the oath is mentioned
incidentally in the thirteenth verse
merely for the purpose of showing
on what ground the patient endur
ance of Abraham rested; and its
consideration will therefore fall
more appropriately under the exe
gesis of vers. 16-18, where it be
comes the principal subject of the
discourse. 14. Saying, Surely blessing I
will bless thee, — We have in this
clause a Hebraism expressive of
intensity, both in blessing and in
multiplying. For the purpose of
expressing any thought with em
phasis and energy, the Hebrews
were wont to place the infinitive
absolute before the finite verb, as
in the expression, "To die thou
shalt die" (ril'DP HID) : that is,
"Thou shalt surely die" (Gen. ii.
17). This Hebrew idiom is ex
pressed in Hellenistic Greek by
placing sometimes a cognato noun
(as in Gen. ii. 17; Luke xxii. 15),
and sometimes a participle before
the finite verb. The latter con
struction occurs in this instanco
both in our text and in the Septu-

by the greater; and 4an oath
for confirmation is to them an
end of all strife.
2 Ex. iii. 6 ; Matt. xxii. 32 ; Luke
xvi. 22.
3 Gen. xiv. 22 ; xxi. 23 ; Lev. xix.
12 ; Deut. vi. 13 ; x. 20.
4 Gen. xxi. 30, 31 ; xxxi. 53 ; Ex.
xxii. 11 ; Josh. ix. 14-18.

agint. The Hebrew literally ren
dered stands thus: To bless, I will
bless thee, and to multiply I will
multiply thy seed ; that is, 1 will
very greatly bless thee, and I will
very greatly multiply thy seed. It
is obvious, therefore, that the ex
pression, " multiplying I will mul
tiply thee," is equivalent to " mul
tiplying I will multiply thy seed."
The form is changed perhaps
merely for the sake of brevity and
uniformity. 15. And so after he had pa
tiently endured he obtained the
promise. — What promise? Mani
festly the promise confirmed by the
oath (Gen. xxii. 15-18) ; but not in
either its fullest extension or com
prehension. Its fulfillment will
not be entirely consummated until
the spirits of all the redeemed,
united with their glorified bodies,
shall enter upon the full enjoyment
of the eternal inheritance (Eph. i.
14; 2 Pet. iii. 13; Rev. xxi). But
after patiently waiting for about
fifty years, he obtained the promise
so far as it related to his own per
sonal enjoyment of the promised
rest. He then quit the scenes of
this mortal life, and joined "the
spirits of the just made perfect"
(ch. xii. 23). That this is the
meaning of the Apostle is clear
from the fact that Abraham is here
mentioned as one of those who in
the twelfth verse are said to be
"inhesiting the promises." See
notes on ch. xi. 39, 40.
16. For men verily swear by

vi. 16, 17.]

HEBREWS.

185

(17) Wherein God, willing
more abundantly to show unto
'the heirs of promise 2the im-
' Ch. xi. 7, 9 ; Rom. viii. 17 ; Gal.
iii. 29 ; Jas. ii. 5 ; 1 Pet. iii. 7.

the greater. — The custom of
swearing on solemn and important
occasions is of very ancient date.
The first recorded instance of it is
found in Gen. xiv. 22, 23, where
Abraham is represented as saying
to the King of Sodom, " I have
lifted up my hand unto the Lord,
the Most High God, the possessor
of heaven and earth, that I will
not take from a thread even to a
shoe-lachet, and that I will not take
any thing that is thine, lest thou
shouldest say I have made Abram
rich." Compare Ex. vi. 8; Deut.
xxxii. 40 ; Dan. xii. 7 ; Rev. x. 5,
6. Here we have implied all that
is essential to an oath, which con
sists (1) of an invocation, in which
God is called on to witness the
truth of what is sworn; and (2) of
an imprecation, in which God is
called on to punish falsehood.
Many, indeed, define an oath sim
ply as " an appeal to God for the
truth of what is testified or prom
ised." But even in this there is
implied the element of impreca
tion, as well as that of invocation,
for if God is a witness he is also
a judge and an avenger of all per
jury and falsehood. And hence an
oath may be defined as " an ulti
mate appeal to Divine authority, in
order to ratify an assertion." I
speak here of course only of the
civil and religious oaths of what
are commonly called Christian na
tions. Among the Jews, Greeks,
and Romans, there came to bo a
familiar distinction between their
greater and their lesser oaths. 
These less solemn forms of adjura
tion included oaths by sacred ob
jects, or by things peculiarly dear
10

mutability of his counsel, con
firmed it by an oath :
2 Job xxiii. 13, 14; Psa. xxxiii.
11 ; Prov. xix. 21 ; Jer. xxxiii. 20-
26 ; Rom. xi. 29 ; Jas. i. 17.

to those who employ them. Thus
the Jews swore by Jerusalem and
by the Temple ; the Greeks, as
well as the Romans, by the souls
of the dead, by the ashes of their
fathers, by their life or the lives of
their friends, by their heads, and
by their right hands" (Amer. Cyc).
But on all very grave occasions,
the Jews appealed to God, and the
heathen to their superior divinities,
such as Jupiter, Neptune, and
Pluto. And accordingly, as our
author says, it has ever been the
custom of mankind, on all grave
and important occasions, to swear
by the greater; that is, by some
being or beings supposed to be su
perior to themselves.
and an oath for confirmation
is to them an end of all strife.—
The Apostle here states a general
truth. It is a remarkable fact that
in all ages and in all nations, men
have commonly reposed great con
fidence in a declaration made un
der the solemnities of an oath, and
hence it is generally an end of all
strife. Of the truth of this we
have much evidence given in the
Bible, as well as in civil history.
Abimelech seems to have rested
with confidence in the oath of
Abraham (Gen. xxi. 22-32) ; and
Jacob, in the oath of Joseph (Gen.
xlvii. 31). See references.
17. Wherein God willing, etc.
— The meaning is, Since it is an
acknowledged fact that men every
where place so much confidence in
an oath, God therefore (iv fj, on
this account), in condescension to
human weakness and human cus
tom, being anxious to show to the
heirs of the promise (r>/5 £rtayyf>.iaj)

186

HEBREWS.

rvi. 18.

(18) That by 'two immuta
ble things, in which it was im
possible for God to lie, 2we
might have a strong consolation,
'Num. xxiii. 19; Psa. lxxxix. 34,
35 ; Isa. xl. 8 ; Iv. 11 ; 2 Cor. i. 20 ;
2 Tim. ii. 13; Titus i. 2; 1 Pet. i.
25. 2 Isa. Ixvi. 10-14 ; 2 Cor. i. 5-7 ;
Phil. ii. 1.

that it was his fixed and unchange
able purpose to bestow on them
all that lie had promised to their
father Abraham, became, as it
were, a third party between them
and himself, and so interposed as a
covenanter with an oath. Primar
ily, this assurance was intended
for the consolation and encourage
ment of both the families of this illus
trious Patriarch. It was to Jacob
and his sons a sure pledge that, in
due time, their literal descendants
would inherit Canaan, and enjoy
tbe promised rest. But before our
author wrote this Epistle, the Old
Covenant had been nailed to the
cross (Col. ii. 14). The typical
rights and privileges of the family
according to the flesh, were all ab
rogated with the death of Christ,
and henceforth the promise has ref
erence only to the family of the
faithful. " For," says Paul in his
Epistle to the Galatians, " ye are
all the children of God by faith in
Christ Jesus. For as many of you
as have been baptized into Christ,
have put on Christ. There is
neither Jew nor Greek, there is
neither bond nor free, there is nei
ther male nor female ; for ye are all
one in Christ Jesus. And if ye
be Christ's, then are ye. Abraham's
Beed, and heirs according to the
promise " (Gal. iii. 26-29).
18. That by two immutable
things : — His promise and his oath.
We may, I think, safely affirm that
God can do any thing that is con-

3 who have fled for refuge 4 to
lay hold upon 5 the hope set be
fore us:
3 Gen. xix. 22; Ex. xxi. 12-14;
Num. xxxv. 9-15; Josh. xx. 1-6;
Matt. iii. 7 ; 1 Thess. i. 10.
4 1 Kings i. 50 ; ii. 28 ; 1 Tim. vi.
12. 5 Ch. iii. 6 ; Col. i. 5, 23, 27 ;
1 Tim. i. 1 ; Titus i. 2 ; ii. 13.

sistent with his own nature, and
nothing that is contrary to it. He
can create a universe, and he can
raise the dead, but he can not lie
or deny himself (2 Tim. ii. 13), be
cause he is himself the truth abso
lute (John xiv. 6, 17; 1 John v.
6). And hence his promises are
all yea and amen in Christ Jesus
(2 Cor. i. 20). "Heaven and earth
shall pass away," says Christ, "but
my words shall not pass away"
(Matt. xxiv. 35). Every promise
of God is, like himself, absolutely
unchangeable. With an oath or
without an oath, it remains the
same until it is accomplished
(Matt. v. 18). No opposing power
in Heaven, Earth, or Hell, can
ever nullify or set aside a decree
or promise of Jehovah. But God
deals with men, as men. He hum
bles himself to behold the thiugs
that are in heaven and that are in the
earth (Psa. cxiii. 6). And hence,
in order that he might give to the
heirs of the promise every possible
ground of encouragement, he, as it
were, ratified his promise with an
oath ; thus making it, as we are
wont to say. doubly sure that he
will bless all the seed of Abraham,
and bring them into the enjoyment
of the inheritance which is " in
corruptible, and undefiled, and
which fadeth not away " (1 Pet. i.
4). who have fled for refuge, etc.
¦ — This remark includes the whole
family of the faithful in Christ Je-

vi. 19.]

HEBREWS.

187

(19) Which hope we have as
'an anchor of the soul, both
sure and steadfast, and which
1 Acts xxvii. 29, 40 ; Rom. iv. 16 ;
v. 5-10 ; viii. 28-39.

sus, every one of whom has fled
from " coming wrath " to lay hold
on the hope of eternal life offered
to us in the Gospel (Titus i. 2) ;
just as the guilty sinner, under the
Law, was wont to flee to one of the
cities of refuge, or to lay hold on
the horns of the altar (1 Kings i.
5 ; ii. 28). It is worthy of remark
that there is but one hope for fallen
man, even as there is also but one
Spirit, " one Lord, one faith, one
baptism, one God and Father of
all, who is above all, and through
all, and in all " (Eph. iv. 6).
19. Which hope we have as an
anchor of the souL — The hope
of the believer is to his soul what
a " sure and steadfast" anchor is to
a ship. The storm may rage and
tbe billows may rise like moun
tains, but so long as the anchor
holds, the ship rides prosperously
and triumphantly over the troubled
waters. And so it is with the soul
of the Christian. So long as his
hope is " sure and steadfast," so
long he is perfectly secure. But
when bis hope is lost, all is lost.
He is then like a ship driven by a
tempest. This figure does not occur else
where in the Bible, but in the
Greek and Roman classics, and also
on tbe ancient coins, an anchor is
often used as an emblem of hope.
Socrates says, for example, " To
ground hope on a false assumption,
is like trusting in a weak anchor."
and which entereth into that
within the vail. — By that within
the vail is obviously meant Heaven
itself, of which the Most Holy
Place in the ancient Tabernacle
was but a type. See notes on ch.

2 entereth into that within the
vail; 2 Ch. iv. 16 ; ix. 3, 7, 24 ; x. 20 ;
Lev. xvi. 2, 15 ; Matt, xxvii. 51 ;
Col. iii. 1.

ix. 8, 12, 24. But what is it that
entereth into that within the vail?
Is it the hope or is it the anchor ?
Grammatically, the present parti
ciple entering (EisEpxofiivrjv) may
refer to either. And, accordingly,
Bleek, Storr, Kuinoel, Bloomfield,
and others, refer it to hope (ixrtiSa
— rjv), supposing that the figure is
dropped with the adjectives sure
and steadfast. But it is more nat
ural to continue the figure, or
rather to introduce a second figure
by a change of the imagery, and
refer the participle " entering," as
well as the adjectives " sure and
steadfast " to the word anchor
(dyxvpav). So the passage is con
strued by Beza, DeWette, Ebrard,
Lunemann, Delitzsch, Alford, Moll,
etc. On this point Ebrard happily
remarks as follows: "Two figures
are here not so much mixed as ele
gantly combined. The author
might compare the world to a sea,
the soul to a ship, the future still
concealed glory to the covered bot
tom of the sea, the remote firm
land stretching beneath the water
and covered by the water. Or he
might compare the present life
upon earth to the fore-court, and
the future blessedness to the heav
enly Sanctuary, which is still, as it
were, concealed from us by a vail.
He has, however, combined the two
figures. The soul, like a ship
wrecked mariner, clings to an an
chor, and sees not where the cable
of the anchor runs to, where it is
made fast. It knows, however, that
it is firmly fixed behind the vail
which conceals from it the future
glory ,t and that if it only keeps fast
hold of the anchor, it will in due

188

HEBREWS.

[vi. 20.

(20) Whither ' the forerunner

1 Ch. ii. 10 ; John xiv. 2, 3.
2Ch. i. 3; iv. 14; viii. 1; ix. 12,
24 ; xii. 2 ; Rom. viii. 34 ; Eph. i.
20-23 ; 1 Pet. iii. 22.

time be drawn in with the anchor,
by a rescuing hand, into the Holiest
of all. Thus there is in the hope
itself that which the fulfillment of
it certainly brings about." "The
image," says Delitzsch, " is a bold
and noble one, selected from nat-
ural things to portray those above
nature. The iron anchor of the
seaman is cast downward into the
deep of the sea, but the hope-anchor
of the Christian is thrown upward
into the deep of Heaven, and pass
ing through the super-celestial
waters, finds there it3 ground and
fast-holding." 20. Whither the forerunner is
for US is entered. — A forerunner
(rtpoSpo/ios), is properly one who
runs before. In the Septuagint the
word is twice applied to the first-
ripe fruit (Num. xiii. 21 ; Isa.
xxviii. 4) ; and in the Greek classics
it is often used to denote scouts of
cavalry or infantry sent before an
army. Here it is very appropri
ately applied to Christ as the one
who has gone before his people to
prepare mansions for them. " 1
go," he says, " to prepare a place
for you" (John xiv. 2). As our
great High Priest, he has gone into
Heaven itself, there to appear in
the presence of God for us (ch. ix.
24). And hence it is that our hope-
anchor rests also within the vail.
While Christ is there, and our hope
in him is steadfast, there is no
danger. We have only to work on,
and trust in him to the end, and
then when He who is our life shall
appear, we, too, will appear with
him in glory (Col. iii. 4).
made a high priest forever
after the order of Melchisedec.

is 2for us entered, even Jesus,
made an 3high priest forever
after the order of Melchisedec.
3 Ch. v. 6, 10 ; vii. 3, 15, 17 ; Psa.
ex. 4.
— In these words we have a beauti
ful and natural transition from the
previous digression to the main
theme of the Epistle. The Apostle
having sufficiently admonished his
readers, and prepared their minds
and hearts for the consideration of
his subject, now gracefully returns
to the point from which he sud
denly broke off in ch. v. 11; and
proceeds at once to shew the su
periority of Christ's priesthood over
that of Aaron and his successors.
REFLECTIONS.
1. Dullness of hearing in things
sacred and Divine has always been
a great obstacle in the way of re
ligious instruction (ch. v. ll). It
was so under the Old Testament
economy.; it was so in the time of
Christ and his Apostles, and it is so
in our own day and generation.
How many are even now keen to
discern all that is good and excel
lent in secular literature, who have
no relish whatever for the Oracles
of God. In this respect, their
hearts have become gross; "their
ears are dull of hearing, and their
eyes they have closed "" (Matt. xii.
15). Light has come into the
world, but alas! how many there
are who still " love the darkness
rather than the light, because their
deeds are evil" (John iii. 19). Oh
that God would take away our
hard and stony hearts, and give us
hearts of flesh (Ezek. xi". 19);
hearts inclined to hear the truth, to
understand it, to receive it, and to
obey it.
2. It is tbe duty of all Christians
to make constant progress in the

HEBREWS.

189

knowledge of our Lord and Savior
Jesus Christ (v. 12). The word
of God is the good seed of the
Kingdom, without which it is alto
gether vain to look for the fruits of
righteousness in -the lives of pro
fessing Christians. True, indeed,
our piety is not always commensu
rate with our knowledge. Various
hinderanoes may concur to prevent
the word from having its proper
and legitimate effect on the lives of
those who hear it (Matt., xiii. 18-
23). But as a rich harvest was
never gathered without the sowing
of seed, so also it is folly to look
for the fruits of the Spirit in the
lives and hearts of those who are
destitute of the word of life. It
can no .longer be pleaded that
" ignorance is the mother of devo
tion." The mother of superstition
and fanaticism it may be, but cer
tainly not of that holy spiritual de
votion which is acceptable in the
sight of God. "God is spirit; and
they that worship him must wor
ship him in spirit and in truth."
And hence Paul says to the Colos
sians, "Let the word bf Christ
dwell in you richly in all wisdom,
teaching and admonishing one
another in psalms, and hymns, and
spiritual songs, singing with grace
in your hearts to the Lord " (Col.
iii. 16). And again he says to
Timothy, " All Scripture is given
by inspiration of God, and is profit
able for doctrine, for reproof, for
correction, for instruction in right
eousness, that the man of God may
be perfect, thoroughly furnished
for every good work" (2. Tim, iii.
16, 17). _
3. It is the duty of all Christians
to become teachers of the word of
God (v. 12). They can not, of
course, all become Elders and
Evangelists, but they may all with
the blessing of God soon qualify
themselves to tell the simple story
of the cross to their friends, neigh

bors, and fellow-citizens. And
hence the last commission given by
Christ to his disciples embraces
every one of them (Rev. xxii. 17).
" Let him that heareth, say Come,"
is one of the last and most solemn
admonitions of Christ to all his
faithful followers. If, then, all
would act faithfully under this last
commission of our blessed Lord,
and would labor earnestly to in
struct others in even the rudiments
of the Christian Religion, what a
powerful influence it would have
in promoting the cause and king
dom of Christ. How soon under
such circumstances the wilderness
and the solitary places of the earth
would be made glad, and the very
deserts of the world be made to
" rejoice and blossom as the rose."
Who can doubt that the very best
consequences would follow if every
Christian would labor as God gives
him opportunity, to instruct the
young and the ignorant in the way
of life. But alas, of how many it
may still be said, that while for the
time they ought to be teachers of
others, they have need that some
one instruct them again in even
the "first principles of the Oracles
of God."
4. Christianity, like every other
department of knowledge, has its
elementary and its more advanced
and recondite principles (ch. vi. 1-
3). And hence care should always
be taken to adapt our instructions
to the age and capacity of our read
ers, and also of our hearers, as the
case may be. It is, all folly to at
tempt to instruct in the principles
of Grammar and Rhetoric children
who have not studied even the al
phabet, or to drill in the Calculus
those who are ignorant of even the
common rules of Arithmetic. And
no less absurd is the practice of at
tempting to instruct in many things
pertaining to the decrees of God,
the priesthood of Christ, and the

190

HEBREWS.

work of the Holy Spirit, such
babes in Christ as have not
mastered even the elementary
lessons of Christianity relating to
repentance from dead works, faith
toward God, the doctrine of bap
tisms, the laying on of hands, the
resurrection of the dead, and eter
nal judgment. Much time and labor
are vainly spent in attempting to
feed the infants of God's family on
the solid food of Christian doctrine
rather than on the pure and simple
milk of the word of truth (1 Pet.
ii. 2).
5. It is dangerous to rest satisfied
with a knowledge of the mere ru
diments of Christianity, or to stop
short of perfection in the knowl
edge of Christ (ch. vi. 1-3). Our
course should be ever onward and
upward in all that pertains to holi
ness and happiness. The time is
short, the work is great, and the
prize to be won or lost, is of in
finite value. It becomes us, there
fore, to give all diligence while life
lasts, in adding to our faith knowl
edge, as well as temperance, pa
tience, godliness, brotherly-kind
ness, and love. And after we shall
have done this, to even the utmost
extent of our ability, how little we
shall know of the length and
breadth, the depth and height of
the love of God which passes all
understanding. But small as our
attainments may be, we have nev
ertheless the satisfaction to know
that they will be quite sufficient to
prepare us for a joyful admission,
into the everlasting Kingdom of our
Lord and Savior Jesus Christ (2
Pet. i. 11). After that, when with
Prophets and Apostles we stand on
the heights of the everlasting Zion,
we will be better qualified to make
further and higher advances in the
knowledge of Divine things.
6. How very dreadful and alarm
ing is the condition of the apostate
(vv.4-8). Once enlightened and com

forted by thegood word of God, apar-
taker of the heavenly gift and of the
Holy Spirit, but now fallen ; dead in
trespasses and in sins, without God
and without hope; beyond the reach
of mercy, even through the blood of
the everlasting covenant wherewith
he was once sanctified ! " Oh
wretched state of deep despair ! "
what mind can fathom the abyss
of woe that awaits such an aban
doned reprobate ? And yet to
think that such a doom may per
chance be ours ! The very thought
of even such a possibility should
constrain us to put forth every
energy of body, soul, and spirit, to
make our calling and election sure.
To be banished from God as unfit
for the society of Heaven ; to have
our portion with the devil and his
angels ; to weep forever, " but not
in Mercy's sight ! " And all this
for what ? Simply because we
would not accept of the great sal
vation, by ceasing to do evil, and
learning to do well. Because we
would not humbly, and in reliance
on Divine grace, even try to do the
will of Him who made us, preserved
us, and gave his own Son to redeem
us. May God save us from such
folly and madness by helping and
enabling us to work out our salva
tion with fear and trembling.
7. Any evidence of spiritual vi
tality is always encouraging (vv. 9,
10). The sick may be revived, but
the condition of the dead is hope
less. Every possible effort should
therefore be made, and made speed
ily, to raise up the hands that hang
down, and to strengthen the feeble
knees. God never abandons any
of his erring children while there
is even a spark of spiritual life in
their souls. It is only when they
wholly apostatize from him, by go
ing so far in sin as to sever the last
cord of their spiritual union with
him, that ho gives them up to
blindness of mind and hardness of

HEBREWS.

191

heart. Till then he follows them
with even more than a father's care
and. a mother's love. "Return, thou
backsliding Israel, saith the Lord,
and I will not cause mine anger to
fall upon you. For I am merciful,
saith the Lord, and I will not keep
anger forever. Only acknowledge
thine iniquity, that thou hast trans
gressed against the Lord thy God,
and hast scattered thy ways to the
strangers under every green tree,
and ye have not obeyed my voice,
saith the Lord. Turn, O backslid
ing Israel, saith the Lord, for I am
married unto you; and I will take
you, one of a city and two of a
family, and will bring you to Zion"
(Jer. iii. 12-14). While, then,
God labors to reform and restore
his backsliding children, we should
feel encouraged to do likewise, for
God is not willing that any should
perish, but that all should be
brought to repentance (2 Pet. iii.
9). See also Matt, xviii. 12-15 ;
Luke xv. 4-7 ; xxii. 32 ; Gal. vi. 1 ;
Heb. xii. 13; Jas. v. 19, 20; 1 John
v. 16; Jude 22, 23.
8. The departed saints are now'
happy (vv. 12, 15). They are in
heriting the promises in a far
higher and fuller sense than they
did during their earthly pilgrimage
(v. 12). True, indeed, it is said of
Abraham, as well as of many of his
children, that he was greatly blessed
during his sojourn on earth (Gen.
xxiv. 1, 35). But all this was but
as nothing in comparison with the
blessing- which he received after
that he had patiently waited even
to the end of his pilgrimage (v. 15).
For " he sojourned in the land of
promise, as in a strange country,
dwelling in tabernacles with Isaac
and Jacob, the heirs with him of
the same promise," that is, of the
same heavenly inheritance (ch. xi.
16). " For he looked for a city
which hath foundations, whose
builder and maker is God" (ch. xi.

9, 10). And just so it was also
with Isaac, and Jacob, and all the
Prophets, Apostles, and other holy
men of old, "who through faith
subdued kingdoms, wrought right
eousness, obtained promises, stop
ped the mouths of lions, quenched
the violence of fire, escaped the
edge of the sword, out of weakness
were made strong, waxed valiant
in fight, and turned to flight the
armies of the aliens" (ch. xi. 33,
34). " These all died in faith, not
having received the promises, but
having seen them afar off, and em
braced them, and confessed that
they were strangers and pilgrims
on the earth" (ch. xi. 13). These
have all entered into the rest of
God (ch. iv. 10), and are now heirs
of God and joint-heirs with Christ
(Rom. viii. 17). The entire uni
verse is now theirs, so far as they
are now capable of enjoying it (1
Cor. iii. 22, 23). Heaven is now
their home, and the earth, when
purified from sin, will be added to
their possessions, and become the
place of their abode. See notes on
ch. ii. 5-9. There, invested as
they will be with their glorified
bodies, they will probably enter on
still higher degrees- of enjoyment.
There God will lead them to foun
tains of living water, and there he
will make ali things abound to
their everlasting felicity. Surely,
then, it is better to depart and be
with_ Christ (Phil. i. 23); for
" while we are at home in the
body, we are absent from the
Lord" (2 Cor. v. 6).
9. It is right to make oath on
grave and momentous occasions
(vv. 13, 17). This, it seems, has
ever been a custom among men, and
God himself is here represented as
having acted in harmony with this
custom. But surely he would not
have done so had the custom been
in itself sinful, as some allege.
That the practice of swearing has

192

HEBREWS.

been carried to very great excess,
even in our civil courts, I readily
grant; and that there is in our de
praved hearts a lamentable ten
dency to take the name of God in
vain, is, alas, but too evident. All
such profane trifling with the name
and attributes of God is sinful
(Ex. xx. 7); and so also is the
habit of swearing by Heaven, or by
the earth, or by any other creature.
All such profanity is wholly incon
sistent with the spirit of our holy
religion, and is most emphatically
forbidden by Christ (Matt. v. 33-
37), and also by the Apostle James
(Jas. v. 12). But to swear by God
when the occasion requires it, that
is, when nothing else would serve
to remove doubt and give to society
the necessary confidence, seems to
be in harmony with the example
of God himself on sundry occa
sions. See references.
10. How wonderfully deep and
profound are the counsels of Jeho
vah (vv. 13-18). Who without the
aid of the Holy Spirit would ever
have supposed that God's promise
to Abraham comprehended all that
has been developed from it in the
history of God's dealings with man
kind ? Who would have thought,
for instance, that in that promise
there was given to Abraham and to
his seed a pledge that they should
be the heirs of the world (Rom. iv.
13), and partakers of all tho rights
and privileges of the everlasting
kingdom (Gal. iii. 29)? But it is
even so.' God's ways are not as
our ways, nor are his thoughts as
our thoughts (Isa. lv. 8, 9). Well
may we exclaim with Paul, in view

of the whole plan of redemption,
" Oh the depth of the riches, and
of the wisdom, and of the knowl
edge of God! How unsearchable
are his judgments, and his ways
past finding out ! For who hath
known the mind of the Lord ? Or
who hath been his counselor? Or
who hath first given to him, and it
shall be recompensed unto him
again? For of him, and through
him, and to him, are all things ; to
whom be glory forever. Amen.
11. The hope of the Christian
rests on a sure foundation (v. 19).
Unlike the hopes of the world, it
will never make us ashamed by dis
appointing us ; for even now we
have here a foretaste of the joys
and felicities of Heaven, through
" the love of God that is shed
abroad in our hearts by the Holy
Spirit which is given to us" (Rom.
v. 10). This is a sure earnest of
what is to follow (Eph. i. 14).
And besides, Jesus as our fore
runner has for us entered into that
within the vail. There he has
made an atonement for us with his
own blood ; there he has provided
for us heavenly mansions, and there
he ever lives and reigns to make
intercession for us, and to supply
all our wants. Surely this is suffi
cient ground of encouragement for
those "who have fled for refuge to
lay hold on the hope set before us."
For if when we were enemies to
God by wicked works, we were
reconciled to him by the death of
his Son, much more being now
reconciled by his death, we shall be
saved by his life (Rom. v. 10).

HEBREWS.

193

SECTION VI (vii. 1-viii. 5).

ANALYSIS.
Having by the admonitions and
warnings . given in the preceding
section, excited his Hebrew breth
ren to greater diligence in the
study of God's word, the Apostle
again resumes the consideration of
Christ's priesthood. His main ob
ject in this section is to set forth
clearly and prominently its great
superiority over that of Aaron and
his successors. This he does —
I. By showing that the priesthood
of Melchisedec was of a higher or
der than that of Aaron. And as
the priesthood of Melchisedec was
only a type of the priesthood of
Christ, it follows of necessity that
the latter is even more than the for
mer superior to that of Aaron (ch.
vii. 1-10). That the priesthood of
Melchisedec was superior to that of
the Levitical order, he proveB —
1. From the fact that Melchise
dec was a king as well as a priest
(w. 1, 2).
2. From the fact that Abraham,
the father of the Jewish nation,
paid tithes to him (v. 2).
3. From the fact that, as a priest,
Melchisedec appears on the typical
canvas alone, without predecessors
and without successors. In this,
the unity, immutability, and gen
eral perfection of Christ's priest
hood are beautifully illustrated (v.
4. From the fact that Abraham
himself acknowledged the super
iority of Melchisedec (1) by giving
him a tithe of the spoils, and (2)
by receiving his blessing (w. 2, 7).
5. From the fact that on the
principle of federal representation,
even Levi himself paid tithes to
Melchisedec through Abraham (w.
9, 10). From all of which it fol-
17

lows that the priesthood of Mel
chisedec is of a higher order than
that of Aaron, and consequently
that the priesthood of Christ is
greatly superior to the Levitical.
II. The Apostle further demon
strates the superiority of Christ's
priesthood over that of Levi, from
the fact that God had promised by
David that he would introduce a
new order of priesthood. This, as
our author shows, implies an im
perfection in the Levitical order,
and also in the whole law of Moses
(w. 11-19). For
1. If the Levitical priesthood had
reached the end of God's benevo
lent purposes, then certainly he
would not have thought of intro
ducing another of a different order
(v. 11).
2. But this he has done. For in
Psa. ex. 4, as our author has shown
in eh. v. 5, 6, God promised to
make his Son Jesus a High Priest
forever after the order of Melchise
dec. And as Jesus is not of the
tribe of Levi but of Judah, it fol
lows that the Levitical priesthood
is abolished, and with it also the
whole law of Moses, of which the
Levitical priesthood was the. basis
(w. 12-14).
3. This is further and still more
manifestly implied in the stipulated
terms and conditions of the new
order of priesthood. Christ holds
his office, not as did the Levitical
Priests " after the law of a carnal
commandment, but after the power
of an endless life." He is a priest
forever according to the decree of
Jehovah as given in Psa. ex. 4.
4. The whole law of Moses, then,
embracing the carnal command
ment relating to the Levitical
priesthood is abrogated, being, as
it was, incapable of perfecting any

194

HEBREWS.

thing, and a new and better ground
of hope is now brought in through
the priesthood of Christ ; so that we
can now, at all times, draw near to
God, as children to a father, and ob
tain from him seasonable help (vv.
18, 19).
III. The Apostle makes a third
argument in proof of the superior
ity of Christ s priesthood on the
ground that it was instituted with
an oath. " Jehovah has sworn, and
will not repent," says David, ad
dressing the Messiah, " thou art
a priest forever after the order of
Melchisedec." But no such sol
emnities were observed in inaugu
rating the Levitical priesthood (w.
20-22). Now when it is understood
that God never makes oath, save on
¦ the most solemn occasions and in
reference to the most important
matters this argument is of very
great force.
IV. The fourth argument is drawn
from the frequent changes that oc
curred in the Levitical priesthood,
occasioned by the death of the
high priest (vv. 23-25).
1. From the inauguration of the
Levitical priesthood to the birth
of Christ, sixty-seven different per
sons held the office of high priest,
and from the same epoch to the de
struction of Jerusalem, eighty-one
persons ministered in this office (v.
.23). 2. But no such imperfection ex
ists in the priesthood of Christ;
he ever lives to intercede for his
people, and to save even to the ut
termost those who come unto God
by him.(vv. 24, 25).
V. In the next place he proves
the superiority of Christ's priest
hood from his perfectly holy and
sinless nature (w. 26-28).
1. The Levitical high priests
were all sinners like other men,
and hence they had to offer sacrifi
ces daily for themselves as well as
for tho people.

2. But Christ being without sin,
had no need to offer sacrifice for him
self. And so perfect was the one offer
ing of himself which he made for the
sins of the people that no further
offering is required. God can now
be just in justifying all who believe
in Jesus.
VI. Finally and chiefiy, the
Apostle proves the superiority of
Christ's priesthood from his exalted
position and his official dignity (ch.
viii. 1-5).
1. He sits enthroned on the
right -hand of the Majesty in the
heavens (v. 1).
2. He is a minister of the Sanct
uary and also of the true Taber
nacle, of which Jehovah himself is
the supreme architect. In these
archetypes of both the tabernacle
of Moses, and the temple of Solo
mon, Jesus ever ministers as our
high priest, dealing not with shad
ows as did the priests under the
Law, but with the sublime realities
of the economy of redemption (w.
2—5). It appears, then, from the preced
ing analysis that the main thoughts
and divisions of this section may
be briefly summed up as follows :
I. Ch. vii. 1-10. The Melchise-
decian order of priesthood superior
to the Levitical.
II. Ch. vii. 11-19. The Levitical
priesthood and law of Moses both
abrogated on account of their in
sufficiency, and a better ground of
hope brought in through the priest
hood of Christ.
III. Ch. vii. 20-22. The super
iority of Christ's priesthood proved
from the faot that, unlike the Levit
ical, it was inaugurated with an
oath. IV Ch. vii. 23-25. The frequent
changes in the Levitical priesthood
occasioned by the death of the high
priest, contrasted with the ever-en
during and unchangeable character
of Christ's priesthood.

vii. 1.]

HEBREWS.

195

V. Ch. vii. 26-28. The great
superiority of Christ's priesthood
proved and illustrated from his own
pure and spotless character, and
from the perfection of the one of

fering which he made for the sins
of- the world.
VI. Ch. viii. 1-5. The superior
ity of Christ's priesthood further
demonstrated from the higher and
more exalted sphere of his ministry.

TEXT AND COMMENTARY.

(vii. 1) For 'this Melchise
dec, king of 2 Salem, priest of
3 the most high God, who met
'Ch. v. 6; vi. 20; Gen. -xiv. 18-
20 ; Psa. ex. 4.
2 Psa. lxxvi. 2.

I. Ch. vii. 1-10. The Melchisede-
cian order of priesthood superior
to the Levitical.
1. For this Melchisedec— The
Apostle expresses here in one com
pact sentence the main characteris
tics of Melchisedec as a type of
Christ. His object is to amplify
and illustrate the closing remark
of the last section that Christ is
" made a high priest forever after
the order of Melchisedec." This
he goes on to say is true, for Mel
chisedec being king of Salem, etc.,
abides a priest continually, and so
also does Christ.
Who this Melchisedec was, has
long been a question of interest with
both the learned and the unlearned.
Some say that he was Christ him
self (Ambrose, Hottinger); some,
that he was the Holy Spirit (Hier-
acas, Epiphanius) ; some, that he
was an angel (Origen, Didymus) ;
some, that he was Enoch (Hulsius,
Calmet) ; some, that he was Shem
(Jerome, Luther); and some have
conjectured that he was an extra-

Abraham returning from 4the
slaughter of the kings, and
blessed him ;
3 Psa. lvii. 2 ; lxxvii. 56 ; Dan. v
18, 21 ; Acts xvi. 17.
4 Gen. xiv. 14-20.

ordinary emanation from the Deity
which suddenly appeared for a lit
tle while on the stage of action, and
was then as suddenly removed from
it. But all such notions are purely
hypothetical, and are wholly incon
sistent with the manifest purpose
of God in making Melchisedec an
extraordinary type of his own Son
as the great high priest of our con
fession. For it is very obvious that
the Holy Spirit has intentionally
thrown an impenetrable vail over
both the birth and the death of
Melchisedec, over both his parent
age and his posterity, for the pur
pose of making him a more perfect
type of Christ. He now stands be
fore us on the typical canvas alone,
without father, without mother,
without genealogy, having neither
beginning of days nor end of life.
He appears in the sacerdotal drama
by himself, and in the prime of
manhood, honored and respected
by the most eminent servants of
God " as a priest upon his throne,"
thus beautifully illustrating in his

196

HEBREWS.

[vii. 1.

own person the royal dignity and
the perpetual character of Christ's
priesthood. But let it be once
clearly demonstrated that be was
Shem, the son of Noah, or any
other person of known genealogy,
and that moment the analogy fails,
and he forever ceases to be a fit
type of Christ. It was not, there
fore, a matter of chance, or of ac
cident, but of real design on the
part of God, that so little is said in
history of this truly great and mys
terious person. He comes out sud
denly from the dark, invisible back
ground of the drama of human re
demption ; appears for a little while
as a royal priest, and then retires
forever without leaving behind him
the slightest recorded evidence that
he had either predecessors or suc
cessors ; that he had either begin
ning of days or end of life. And
hence it is really more than folly to
ransack the archives of antiquity
with the view of discovering any
thing more concerning him than
what is recorded in the fourteenth
chapter of Genesis. Josephus,
after the manner of Moses, repre
sents him simply as the king of
Salem, and says that " he supplied
Abraham's army in a hospitable
manner, and gave them provisions
in abundance (Ant. i., 10, 2). So
also Philo speaks of him as a real
person. He says, "God made him
king of Salem," and he calls him
"the priest of the Most High God"
(Legg. Alleg. §25, 26). .The name
Melchisedec (p^-O/1?), as our au
thor defines it, means simply king
of righteousness.
King of Salem. — Some exposi
tors, as Bohme and Bieek, think
that we have in these words, as in
Melchi-tsedek, a mere title (Melek-
Salem) of this illustrious person
age, and that there is really here no
reference to any locality. Others,
as Jerome and Ewald, suppose that
the Salem of our text is the same

as the Salim of John iii. 23, near
to which John was baptizing. But
the common opinion of both Jew
ish and Christian writers has al
ways been that the Salem of our
text is the same as Jerusalem.
This was the view of Josephus
(Ant. i. 10, 2; vii. 3, 2; Bell. vi. 10),
and is probably correct for the fol
lowing reasons : (1) the name Sa
lem is manifestly given to Jerusa
lem in Psa. lxxvi. 2. (2) The name
Jerusalem is composed as some
think of Jebus-Salem (Judges xix.
10), or as others with more prob
ability suppose, of JeruSalem
(D7Z/-TV), which means foundation
of peace. (3) The situation of Je
rusalem corresponds well with the
facts recorded in Gen. xiv. 17-20.
(4) The name Melchi-tsedek is
formed after the same analogy as
Adoni-tsedek (lord of righteous
ness) the name of another king of
Jerusalem (Josh. x. 1). And (5)
since it was God's purpose to make
Jerusalem prominent above all
other places in bringing about the
reign of the Prince of Peace (Isa.
ix. 6), it is most likely that he
would select it in preference to any
other locality for the sacerdotal
reign of the king of righteousness.
priest of the most high God.
— The Hebrew word kohen ("|03),
rendered priest, occurs about seven
hundred times in the Old Testa
ment, and like the Greek hie reus
(iEpEvi), is always used to denote
one who offers sacrifice and minis
ters in other sacred things. It is
first of all applied to Melchisedec in
Gen. xiv. 18, who is there, as well
as in our text, called " priest of the
Most High God." The title " Most
High," is given to God, as Philo
says, " not because there is any
other God who is not most high, for
God being one is in Heaven above,
and the earth beneath, and there is
none other beside him " (Legs.
Alleg. §26). ta

vn.

2,3.]

HEBREWS.

197

(2) To whom also Abraham
gave 'a tenth part of all; first
being by interpretation 2King
of righteousness, and after that
also King of Salem, which is
King of peace :
1 Gen. xxviii. 22 ; Lev. xxvii. 30-
32 ; Num. xviii. 20-32 ; Deut. xiv.
22-29 ; 1 Sam. viii. 15-17.

who met Abraham, etc. — The
account of this meeting is given in
the fourteenth chapter of Genesis,
to which the reader is referred for
all necessary details. Suffice it to
say here, that after Abraham had
completely routed and vanquished
the four kings whose names and
places are there recorded, and was
returning, laden with the spoils of
victory to Hebron, the place of his
sojourn about twenty miles south
of Jersusalem, he was met on his
way thither \>y Melchisedec, who
refreshed him and his servants with
bread and wine, and, as the priest
of the Most High God, he blessed
Abraham, saying, " Blessed be
Abram of the Most High God, pos
sessor of heaven and earth, and
blessed be the Most High God who
hath delivered thine enemies into
thine hand."
2. To whom also Abraham
gave a tenth part of all.— This
act of devotion on the part of
Abraham, as well as the vow of
Jacob (Gen. xxviii. 22), clearly in
dicates that the custom of paying
tithes to God for the maintenance
of his worship and the support of
true religion, was of very remote
antiquity. Indeed, there is no rea
son to doubt that the paying of
tithes, as well as the offering of sac
rifice, was of Divine origin, and
that a law to this effect was given
to Adam and his family soon after
the fall. And accordingly we find
traces of its observance not only

(3) Without father, without
mother, without descent, having
neither beginning of days, nor
end of life ; but made like unto
the Son of God, 3 abideth a
priest continually.
2 Psa. xlv. 4-7; lxxii. 1-7; Isa.
ix. 6, 7 ; Jer. xxiii. 5, 6 ; xxxiii. 15,
16; Rom. iii. 26.
3 Vers. 17, 23-28 ; Psa. ex. 4.

among the Patriarchs, but also
among many of the most ancient
nations, such as the Babylonians,
the Greeks, the Romans, and the
Carthaginians. And hence Moses
does not introduce tithing as a nov
elty, but finding it, as he found sac
rifice, already in vogue, he merely
gave new laws and regulations con
cerning it, making that now obliga
tory which was perhaps before
somewhat voluntary. While, there
fore, the offerings of Abraham to
Melchisedec were most likely vol
untary on the part of this illus
trious Patriarch, it is but reasona
ble to suppose that he made them
in harmony with what he knew to
be an existing religious ordinance,
and also on account of the great re
spect which he had for Melchise
dec as a priest of the Most High
God. 3. Without Father, etc.— The
Greeks and Romans were wont to
apply the epithets " without father "
(drtdtap), and "without mother"
(dju.jjtfup), (1) to their gods; (2) to
orphans; and- (3) to persons of
unknown or obscure parentage.
Thus, for instance, Livy says ,of
Servius Tullius, that "he was born
of no father" (Lib. iv. 3). So
also th'e Jews were accustomed to
use these, terms of persons, the
names of whose parents were not
given in the Holy Scriptures or in
their genealogies. Philo, for ex
ample, speaking of Sarah, the wife
of Abraham, says, "She is said not

198

HEBREWS.

[vii. 4.

(4) Now consider how great
this man was, unto whom [even]
1 Acts ii. 29 ; vii. 8, 9.
2 Gen. xiv. 20.
to have had a mother, having received
the inheritance of relationship from
her father only " (De Ebriet, § 14) :
meaning evidently that her moth
er's name is not found in the sacred
records. And to the same effect is
the Rabbinical maxim which says
of the Gentile proselyte that "He
has no father," after his conversion
to Judaism. In this popular sense,
the Apostle manifestly uses these
negative epithets in our text, to de
note simply that the parentage of
Melchisedec is unknown; that so
far as the record goes, he was with
out father and .without mother, and
furthermore that he was without
descent, or, rather, without geneal
ogy (aysviaXoyritoq). Nothing con
cerning either his ancestry or his
posterity is recorded in the Holy
Scriptures. There, he appears on
the page of typical history isolated
and alone. See note on ver. 1.
having neither beginning of
days nor end of life. — This is
but a part of tbe constructive par
allelism which the Apostle frames
here with the view of amplifying
his description of Melchisedec in
his typical relations to Christ as
the great high priest of our confes
sion. Christ, in the sense in which
he is here contemplated by our au
thor, had no predecessors, and he
will have no successors. He him
self will continue to officiate as our
royal high priest during the entire
period of his mediatorial reign.
And so it was with Melohisedec.
So far as the record goes, his
priesthood, as well as that of
Christ, was unbroken, uninterrupted
by any changes of succession. All
that is here meant by his being
made like unto the Son of God, and
abiding a priest perpetually (sis rb

the 'patriarch Abraham "gave
the tenth of the spoils.
(4) /cal Rec. Omitted by Lach., T. S.
Green, B, D, E, P. Syriac, Coptic, etc.

Sivvexes) is simply this: that like
Jesus he completely fills up the en
tire era of his royal priesthood in
his own proper person. This
period, however short, is intended
to serve as a typical representation
of the era of Christ's priesthood,
and Melchisedec is thus made a
more perfect type of Christ than
was Aaron or any of his succes
sors. The words perpetually (Svrjv-
Exijs) and forever (atuv) are rela
tive terms, and are simply exhaust
ive of the period to which they are
severally applied, whether it be
long or short. And all that is
therefore implied in the words of
the text is simply this: that as the
shadoWj however small it may be,
corresponds with the substance
which forms it, so also did the
priesthood of Melchisedec corre
spond with that of Christ. Each
of them was unbroken, uninter
rupted, and relatively perfect in
itself. Great care is therefore nec
essary in dealing with these rela
tive terms and expressions, lest per
adventure we give them an exten
sion which is wholly beyond what
was intended by the Holy Spirit.
4. Now consider how great
this man was. — The Apostle aims
here to exalt the character of ^Mel
chisedec with the view of still fur
ther exalting the character and
priesthood of Christ, of whom Mel
chisedec was an eminent type.
This he does by comparing Mel
chisedec with Abraham, who, at
that time, had apparently reached
the very summit of human great
ness. " Of his own free-will, he
had, from motives of pure benevo
lence, engaged in an enterprise
which resulted in the overthrow
of four kings and the deliverance

vii. 5.]

HEBREWS.

199

(5) And verily they that are
of the sons of Levi, ' who re
ceive the office of the priest
hood, have a commandment 2 to
1 Ex. xxviii. 1 ; Num. xvii. 1-11 ;
xviii. 7.
2 Lev. xxvii. 30-33 ; Num. xviii.
of five, and now he was returning
to his quiet home covered with
glory and the spoils of victory.
But just at this moment, when
raised above his fellow-men in
deeds of prowess and works of
mercy, he encounters the venerable
form of the king of Salem, who
steps forth for an instant from his
mysterious seclusion, and as speed
ily retires again, but not before
Abraham, at his highest exaltation,
has acknowledged in Melchisedec
one superior to himself" (Del. in
loc). This - Abraham did (1) by
paying to Melchisedec the tenth of
all the spoils which he had taken,
and (2) by receiving the blessing
of Melchisedec as the priest of the
Most High God.
The Greek word rendered spoils
(axSpoBiviov), means literally the
tap of the heap. It generally oc
curs in" the plural number, and is
variously used to denote the first
fruits of the harvest, taken as they
usually were from the top of the
heap of corn, and also the best of
the spoils of war, which the heath
ens generally consecrated to the
honor and worship of their gods.
In our text it means not the whole
of the booty taken, but only those
choice articles of it which Abra
ham selected and offered to Mel
chisedec as the tenth of all.
5. And verily they that are
of the sons of Levi, etc. — The
Apostle goes on to demonstrate
still further the very exalted per
sonal and official dignity of Mel
chisedec. This he does in the

take tithes of the people accord
ing to the law ; that is, of their
brethren, though they 3 come out
of the loins of Abraham :
26-32 ; Deut. xii. 6, 17 ; xiv. 22-29 ;
xxvi. 12-15.
3 Gen. xxxv. 11; xlvi. 26; Ex. i.
5.

first place by drawing a broad line
of distinction between Melchis
edec and the Levitical priests.
These, he concedes, were in official
rank superior to the laity, as is
clearly indicated by their receiving
tithes from them. But this differ
ence of rank between the priests
and the people, is modified by the
fact that they were all brethren,
descendants of the common stock
of Abraham, and also by the fact
that the priests had a, legal right
to tax the people as a reward for
services rendered. But not so in
the case of Melchisedec and Abra
ham. Melchisedec bore no such
relation to Abraham ; he was not
of the same kindred, nor had he,
so far as we know, any legal right
to tax Abraham for his services.
And yet, so great was his personal
and official dignity, that even Abra
ham, the honored father of the
whole stock of Israel, including the
priesthood as well as the people,
paid tithes to him and received his
blessing. The whole sentence is
well rendered by Delitzsch as fol
lows : " And, indeed, while the sons
of Levi receiving the priesthood,
have a commandment to take tithes
from the people, according to the
law, that is, from their own breth
ren, although issued like them
selves from the loins of Abraham ;
he, on the other hand, who hath no
part in their genealogy, hath re
ceived tithes from Abraham him
self, and bestowed his blessing on
the possessor of the promises.'
have a commandment to take

200

HEBREWS.

[vii. 6, 7.

(6) But he whose descent is
not counted from them ' received
tithes from Abraham, and
blessed * him that had the prom
ises. 1 Gen. xiv. 17-20.
2 Gen. xii. 2, 3 ; xiii. 14-17 ; xvii.
4-8; xxii. 17, 18; Acts xiii. 25;
Rom. iv. 13 ; Gal. iii. 16.

tithes of the people. — The Apos
tle speaks here not of all the sons
of Levi, but of those only " who
receive the office of the priest
hood ; " that is, of the house of
Aaron (Ex. xxviii. 1 ; Num. xvii.
1-11). These, he says, have a
command to tithe the people. But
we learn from Num. xviii. 22-
32, that the people were required
to pay a tithe of all their increase
to the Levites, and that the Levites
were in turn required to pay a tithe
of this tithe to the priests. And
hence some allege that there is a
discrepancy between the require
ments of the law and the state
ment that is here made by our au
thor. But this, as in other cases,
is only in appearance. It is owing
simply to the very great brevity
with which the Apostle makes
reference to the provisions of the
law. Had his object been to give
us a critical analysis of the law,
touching the mutual relations, du
ties, and obligations of the priests,
Levites, and people, the case would
have been very different. We
would then have reason to" expect
that every point would be stated
and discussed with clearness and
precision. But in a general refer
ence, such as our author here
makes to the law, it is perfectly
legitimate to say, as he does, that
the priests "have a commandment
to tithe the people;" that is, indi
rectly through the Levites. The
priests tithed the Levites, and the
Levites tithed the people. But in

(7) And "without all contra
diction, Hhe less is blessed of
the better.

31 Tim. iii. 16.
4 Gen. xxvii. 27-^0; xlviii. 15-20;
xlix. 28; Num. vi. 22-27; Luke
xxiv. 50, 51 ; 2 Cor. xiii. 14.

reality it was all done for the sake
of the priesthood, for the Levites
were the servants of the priests
(Num. xviii. 2-6).
6. But he whose descent is not
reckoned from them: — that is,
from the sons of Levi.. In this
verse the Apostle brings out fully
the great contrast between Mel
chisedec and the Levitical priests.
These, indeed, tithed their breth
ren, a fact which may well excite
our surprise when we remember
that these brethren were all the
children of Abraham, the honored
heirs of the promises. But stran
ger still by far is the fact that Mel
chisedec, of a wholly different
stock, and without any legal au
thority, tithed Abraham himself,
and blessed him who had the
promises. In all this, the tran
scendent dignity of Melchisedec, as
the honored priest of the Most
High God, is abundantly mani
fested. 7. And without all contradic
tion, the less is blessed of the
better. — The words rendered less
(tXattov) and better (xpslttov) are
both in the neuter gender, thus in
dicating the general and proverbial
character of the proposition. The
Apostle expresses here a sort of
axiomatic truth ; a truth which is so
very plain in itself, and which is so
generally acknowledged that it is
really beyond dispute. "Now be-"
yond all controversy," he says,
"the inferior is blessed by the su
perior." The one who blesses is

vii. 8, 9.]

HEBREWS.

201

(8) And here men that die
receive tithes ; but there he re
ceiveth them, of whom it is
witnessed that 'he liveth.
' Ver. 3 ; Gen. xiv. 17-20 ; Psa. ex. 4.

to the one who receives the bless
ing as the giver is to the receiver.
So it was in the case of Isaac and
Jacob (Gen. xxvii. 27-29) ; so it
was in the case of Christ and his
Apostles (Luke xxiv. 50, 51); and
so also it was in the case of Mel
chisedec and Abraham (Gen. xix.
17-20). 8. And here men that die
receive tithes, etc.— The word
" here" (HiSe) refers to the Levitical
economy; and " there" (ixsi), to the
administration of Melchisedec, as
given in the fourteenth chapter of
Genesis. Under the Law, the death
of the high priest was always made
a matter of record ; and so also was
the inauguration of his successor.
Aaron died and left his office to his
son Eleazar ; Eleazar, to Phinehas ;
Phinehas, to Abishua; Abishua, to
Bukki ; Bukki, to Uzzi, etc. (1 Chron.
vi. 50-52). And hence it came to
pass, that under the Mosaic econo
my, the mortality of the priesthood
was one of its most prominent feat
ures. But not so in the inspired
representation which is given us of
the priesthood of Melchisedec.
When we look at it as a pictorial
delineation of the priesthood of
Christ, we see no signs of death or
mortality in it, or about it. Every
feature of it beams with life and
durability. It has in appearance
neither beginning nor ending. And
hence so far as the inspired repre
sentation goes, Melchisedec lives
forever. He can never die. As
, Delitzsch very forcibly and justly
remarks on this point, " The wit
ness of the Scripture concerning
hira is simply that he liveth. The
actual historical Melchisedec no

(9) And as I may so say,
2 Levi also, who receiveth tithes,
paid tithes in Abraham :
2 Gen. xiv. 20; Rom. v. 12.

doubt died; but the Melchisedec
of the second narrative does nothing
but live, — fixed, as it were, by the
pencil of inspiration in unchange
able existence; and so made the
type of the eternal Priest, the Son
of God. The sacred writer has here
still only Genesis xiv. 17-20 in
view : the abrupt and absolute way
in which -Melchisedec is there in
troduced is for him a testimony that
he liveth." This, and nothing more
than this, I am constrained to think
is the meaning of the author. True,
indeed, there is a sense in which
the type may be said to live in the
antitype. David still lives in the
person of Christ ; and thus it is that
his throne endures throughout all
generations (Psa. lxxxix. 19-37).
And so also Melchisedec, as a royal
Priest, still lives in Christ, and his
priesthood endures forever. But to
this view of the matter, I do not
think our author makes any refer
ence in this, connection. He is here
contemplating Melchisedec as a
type of Christ, not 'with the view
of exalting Melchisedec through
Christ, but rather with the view of
exalting the priesthood of Christ
through that of Melchisedec. And
hence he speaks of Melchisedec in
his official relations, simply as a
type of Christ.
9. And as I may so say : (xai
ii$ Irtos eiHeiv) and " as the saying
is ; " or " so to speak." This phrase
is often used by Greek writers to
modify or soften a paradoxical or
apparently harsh expression, wliich
is liable to be pressed too far; and
so the Apostle clearly uses it in this
connection. So far as he has gone,
his argument might seem to be

202

HEBREWS.

[vii. 10.

(10) For he was yet 'in the
1 Gen. xxxv. 11 ; xlvi. 26 ; 1 Kings
viii. 19.

applicable only to Abraham. He
has yet made no direct comparison
between Melchisedec and the
Levitical priesthood. But now for
the purpose of covering the whole
ground, so that no room might be
left for Jewish objections, he pro
ceeds to show still further that his
reasoning applies to Levi and his
descendants, as well as to Abraham.
For, as he says, Levi also, so to
speak, paid tithes through (Stct)
Abraham. How he did this, the
Apostle goes on to show in the next
verse. 10. For he was yet in the loins
of his father, etc. — This declara
tion is given in proof of the previ
ous allegation, that Levi himself
was tithed by Melchisedec through
Abraham. The fact then is indis
putable; but the sense in which this
was done is still a matter of legiti
mate inquiry. To say with some,
that this is simply an " argumentum
ad hominem " is to trifle with the
word of God. Nothing short of an
"argumentum ad rem" will at all
satisfactorily meet the case and ful
fill the design of the Apostle. His
object is not to illustrate, but to
prove : it is not to remove an objec
tion, but to establish a fact. And
hence any explanation of this diffi
cult passage, founded on "Jewish
prejudices' or "Rabbinical con
ceits," is wholly out of the question.
The context admits of no such eva
sion as this. And yet on the other
hand there is danger of taking these
words of the Apostle in too literal
a sense; otherwise he would not
have used the qualifying phrase,
" so to speak." That Levi did not
personally and by his own voluntary
act pay tithes through Abraham, as
his appointed agent, is very certain :

loins of his father when Mel
chisedec met him.

for as the Apostle says, Levi was not
then born: he was yet in the loins
of his great grandfather Abraham,
when Melchisedec met him.
What then is the meaning of this
passage ? This will perhaps be best
understood by considering a paral
lel case. Such a one occurs in Rom.
v. 12. Here the same Apostle says,
"By one man sin entered into the
world, and death by sin; and so
death passed through upon all men,
for that all sinned (ij/taptov)." That
is, the fact that all men die, depends
on the antecedent fact, that all men
sinned. But how? "Not," says
Paul, " after the similitude of
Adam's transgression." He sinned
in his own proper person; and the
rest of mankind, so to speak, sinned
in him. For the Apostle adds
(v. 19), " by the disobedience of the
one the many were made sinners."
God created mankind in Adam
(Gen. i. 26, 27) ; and with him as
the head and representative of the
race he made a covenant, upon the
keeping of which depended the life,
not only of Adam himself, but also
of his entire posterity. When he
transgressed the covenant he died,
and then also the race died in him ;
because, so to speak, they all sinned
in him : for they were all still in
the loins of Adam when he ate of
the forbidden fruit. And hence it
is that we are all by nature ($v<jft)
under tbe curse of that broken law,
and treated by God as children of
wrath, until we are redeemed by the
second Adam. Now just so it was
with Abraham aud his posterity.
God made a. covenant with him also, _
as the head and representative of
his race. Their fortunes were there
fore largely involve! in his fortunes;
their dignity, in his dignity; and

vii. 11.]

HEBREWS.

203

(11) If therefore ' perfection ' there that another priest should

were by the Levitical priesthood,
(for under it the people received
the law,) 2 what further need was
1 Chap. viii. 7-13 ; x. 1-4 ; Gal. ii.
21 ; iii. 21 ; Col. ii. 10-17.

their rights and privileges, in the
honors which God bestowed on him
as the father and founder of his own
elect people. . When Abraham there
fore paid tithes to Melchisedec,
Levi also and his posterity virtually
paid tithes through him as their
federal head and representative : for
they were all yet in the loins of
their father Abraham, when he met
and honored Melchisedec as the
Priest of the Most High God. This
is the simple fact of the case, as it
is here stated by the Apostle, and
used by him as an essential element
of his promises. And hence it
should be received by all, as a fact,
however incompetent we may be to
understand the principle which un
derlies it in all its ethical and re
ligious bearings. Infidels may scoff
and sneer at this principle of federal
representation as "unjust and ab
surd; " but it somehow happens
that we can not get rid of it, nor act
independently of it even in secular
matters. Individuals, corporations,
and governments, are every day
making arrangements, signing
pledges, and sealing documents
which involve largely the interests
and fortunes of others, as well as of
themselves. It would be much
more becoming, then, in frail and
fallible men, humbly to confess
their ignorance in such cases, and
to try to learn more of the infinite
wisdom of God, as exhibited in the
works of creation, providence, and
redemption, rather than scoffingly
and scornfully to reject as "un
just and absurd," matters about
which they yet know but little, and

arise after the order of Melchise
dec, and not be called after 8 the
order of Aaron ?
2 Chap. viii. 7 ; Gal. iii. 21.
3 Num. xvii. 1-11 ; xviii. 1-7.

into which the angels desire to look
with reverence (1 Pet. i. 12).
Without then making any further
attempt at explanation, we simply
admit the fact as here stated, that
Levi himself, and of course his
whole posterity including the house
of Aaron, virtually paid tithes to
Melchisedec through Abraham, on
the principle of federal representa
tion. And consequently it clearly
follows from the premises submitted
that the Levitical Priests were all
inferior to Melchisedec, and still
more to Christ, of whom Melchise
dec was but a type.
II. Ch. vii. 11-19. The Levitical
priesthood and the Law of Moses
both abrogated on account of
their insufficiency ; and a better
ground of hope brought in
through the priesthood of Christ.
11. If therefore perfection,
etc. — The Greek word for perfec
tion (teXeloais) means properly com
pletion, consummation, perfection.
It may therefore be used to denote
the end or consummation of any
scheme, plan, or purpose. But here,
it evidently means the full consum
mation of God's benevolent designs
and purposes in reference to the re
demption of mankind ; including of
course pardon, justification, sancti
fication, and whatever else is neces
sary in order to our enjoyment of full
and perfect blessedness. All this,
the Jews were wont to believe,
would be finally secured to the seed
of Abraham through the Levitical
priesthood and the other provisions
of the Old Covenant. And hence

204

HEBREWS.

[vii. 12.

(12) For the priesthood being
changed, there is made of ne-
'Ch. viii. 6-13; x. 1-18; Jer.
xxxi.. 31-34; Rom. iii. 21-28; vii.

it was, that rejecting God's plan of
justification by grace though faith
in Christ, they went about to estab
lish their own righteousness by the
works of the Law (Rom. x. 3). To
those who were in danger of being
misled by this delusion, the Apostle
here addresses himself. If, he says,
perfection were attainable through
the Levitical priesthood, then
whence the necessity that another
priest should arise of a wholly dif
ferent order? If God's honor could
be promoted and man's salvation
secured through the services of
Aaron and his successors, then why
did God say by David that he would
raise up another Priest after the
order of Melchisedec ? Manifestly,
this implies that there was imper
fection in the Levitical priesthood:
for otherwise, God would certainly
not have abolished it, and estab
lished another. He never would
have required that the blood of his
own dear Son should be shed and
offered for the sins of the world, if
these sins could have been expiated
by means of the Levitical offerings.
So Paul reasons very forcibly in
his letter to the Galatians. " If,"
he says, "there had been a law
given which could have given life,
then verily righteousness would
have been by law" (Gal. iii. 21).
God would never have set aside the
Law and introduced the Gospel, as
a means of justification, had the
Law been adequate to save men
from their sins. " But now the Scrip
ture hath concluded all under sin,
that the promise by faith of Jesus
Christ might be given to them that
believe " Gal. iii. 22.
for under it the people re
ceived the law: — (o xabs yap in'

cessity Ja change also of the
law. 1-6 ; 2 Cor. iii. 6-14 ; Gal. iii. 19-
29; iv. 19-31; Col. ii. 10-17.

avtrjs fEvofioSEtijtai), for upon it the
people have received the law. The
idea is that the priesthood was, so
to speak, the basis of the whole
Mosaic economy. It was the main
object with reference to which the
law was given, and consequently it
was also the ground on which the
law properly rested. Had no
priesthood been contemplated, then
indeed no law would have been
given. But as a priesthood was
necessary in order to the accom
plishment of God's benevolent pur
poses, then it followed that the law
was also necessary, not only to pre
scribe and regulate the several
functions of the priesthood, but
also to serve as a civil code, to con
vict men of sin, to restrain idola
try, and to support in various ways
the worship of the true God, till
the Seed should come to whom the
promise was made (Gal. iii. 19).
It is obvious, therefore, that the ob
ject of the Apostle in introducing
this parenthetical clause, was sim
ply to keep prominent before his
readers the fundamental bearings
of the Levitical priesthood; to re
mind them that it was in fact the
foundation of the .Old Economy,
and that the whole law of Moses
stood or fell with it.
12. For the priesthood being
changed, etc.— This clearly fol
lows from the premises submitted.
Concede that the priesthood was
the basis of the law, the ground on
which it rested ; and then it follows
of necessity that any change in the
priesthood must have an effect also
on the whole law. Take away the
foundation, and the superstructure
must fall to the ground. Remove
from any system that which is ceu-

vii. 13, 14, 15.]

HEBREWS.

205

(13) For he of whom these
things are spoken pertaineth to
another tribe, ' of which no man
gave attendance at the altar.
(14) For it is evident that
a our Lord sprang out of Judah ;
of which tribe Moses spake
'Num. xvi. 40; 2 Chron. xxvi.
16-21. 2 Gen. xlix. 10 ; Isa. xi. 1-5 ; Jer.
xxiii. 5, 6 ; Micah v. 2 ; Matt. i. 3-

tral and fundamental, and then all
that depends on it falls at once for
want of the necessary support.
The abrogation of the Levitical
priesthood was therefore not a mat
ter of small moment. God would
never have effected a change in
volving such consequences, for light
and unimportant reasons. But
this very change he has effected
as our author now proceeds to
show. 13, For he .of whom these
things are spoken : — The Apostle
assumes here what was doubtless
conceded by all his readers, and of
which he has, in fact, already
spoken with sufficient fullness (see
notes on ch. v. 5, 6), that Christ
has been made a priest by the de
cree of Him who said to him,
"Thou art my Son, this day have 1
begotten thee." But this, our au
thor insists, implies of necessity a
transfer of the priesthood; and by
consequence, the abrogation of the
whole law. For it is evident, he
says, that our Lord has sprung up
as a branch out of the house of
David (Jer. xxiii. 5), and from the
tribe of Judah. But according to
the law of Moses, none but those
of the house of Aaron were al
lowed to minister at the altar (Num.
xvi — xviii. 7). And consequently
it follows that in the decree given
in Psa. ex. 4, God contemplated a
transfer of the priesthood, and also

nothing concerning | priesthood:
priests | .
(15) And it is yet far more
evident : for that 3 after the
similitude of Melchisedec there
ariseth another priest,
16; Luke ii. 23-33 ; Rom. i. 3 ; Rev.
v. 5.
3 Psa. ex. 4.
(14) iepuo-vvrjs Sec. lepeW Lach., Tisch.,
T. S. Green, Alford, a, A, B, c, D, E, etc.,
Vulgate, Coptic, Sahidic, Armenian, etc.

the abolition of the whole Sinaitic
Covenant. 14. For it is evident that our
Lord sprang out of Judah. —
This is evident from the given ref
erences: see particularly the gen
ealogies of Christ as recorded by
Matthew and Luke. In the word
"sprang" (avatitaxxsv), there is a
beautiful allusion to the springing
up of plants, as in Isa. xi. 1 ; Jer.
xxiii. 5; xxxiii. 15; and Zech. vi.
12. Or it may be, as some have
alleged, that the Apostle draws his
imagery from the rising of the sun,
as does the prophet Malaehi (Mai.
iv. 2) ; or from the rising of a star,
as Balaam does in Num. xxiv. 17.
But as he has here in view the gen
ealogy of Christ, it is more natural
to suppose that, in harmony with
Hebrew usage, he refers to Christ's
springing up as a branch from the
roots of Jesse.
15. And it is yet far more evi
dent. — What is far more evident?
In reply to this, it is alleged (1)
that it is the distinction between
the Levitical priesthood and that
of the New Testament (Chrysos
tom) ; (2) that it is the fact that
our Lord sprang out of Judah
(Ebrard); (3) that the law of Mo
ses is abrogated (Alford); (4) that
perfection was not attainable
through the Levitical priesthood
(Delitzsch) ; and (5) that a change
of the priesthood involves of neces-

206

HEBREWS.

[vii. 16.

(16) Who is made, not after
1 the law of a carnal command-
1 Chap. ix. 9, 10 ; x. 1 ; Rom. iv.
1 ; Eph. ii. 15.

sity a change also of the law (Tho
luck). The passage is confessedly
a very difficult one, and where
there is so great a diversity of
views even among the ablest crit
ics, it becQmes us to be cautious
and modest in giving our own judg
ment. I fully agree with Alford,
however, in this, that the view of
Ebrard is wholly inadmissible, and
that "his whole commentary on
this verse is one of tbose curiosi
ties of exegesis which unhappily
abound ia his otherwise valuable
commentary." But it seems to me
that the more judicious Alford has
also failed to perceive the exact
point of the argument. The abo
lition of the law is indeed a neces
sary consequence of what is here
uppermost in the mind of the Apos
tle, but it is certainly not the main
thought which he here endeavors to
set forth and support by a twofold
argument. This, according to my
understanding of the passage, is
the fact, not merely that the Levit
ical priesthood was insufficient;
but more particularly that, in con
sequence of this, there had been
made such a, change in the priest
hood as in effect to abolish both
the Levitical order of priesthood,
and also the law which was given
in reference to it. This the Apos
tle proves (1) from the fact that
Christ, though of the tribe of Ju
dah, is now a priest, contrary to
the provisions of the law (Num.
xvi. 40; xvii. 1-9); and (2) from
the fact that, according to the de
cree of Jehovah Christ's priesthood
is of a wholly different order from
that of the house of Aaron. This
it is which makes the aforesaid
change so very obvious. True, in-

ment, but after 2 the power of
an endless life.
2 Vers. 21, 24, 25, 28; Acts xiii.
34 ; Rom. vi. 9 ; Rev. i. 18.

deed, the transfer of sacerdotal
functions from the tribe of Levi to
the tribe of Judah, is very strong
evidence of such a change, but not
so strong as that which we gather
from the transfer which was made
according to the oath of Jehovah,
from the order of Levi to that of
Melchisedec. This thought our au
thor now proceeds to develop more
fully in the following verse.
16. Who is made not after the
law of a carnal commandment.
— The Levitical priests were all so
constituted. Their appointment
was made, not on account of any
superior excellence on their part,
but solely on the ground of carnal
descent. It was made, therefore, as
Paul says, " according to the law
of a carnal commandment," but
Christ received his appointment
" according to the power of an end
less life." These two clauses are
placed in contrast with each other,
and they will therefore be best un
derstood by comparing together the
several antithetical words of which
they are composed. Thus we find
that law is opposed to power ; car
nal, to endless ; and commandment
to life. By tbe word law (vofios)
in this connection, some understand
the whole law of Moses (Chrysos
tom, Calvin, Bengel, Tholuck);
but others, with more propriety,
understand by it simply the rule
of priestly succession as prescribed
by the carnal commandment.
This is the view of Alford, T. S.
Green, Moll, and others. In either
case it had reference only to out
ward and perishable forms, and it
was therefore wholly destitute of
the internal power which com
mended Christ to the Father, and

Vll.

17.]

HEBREWS.

20f

(17) For | he testifieth : it is
testified \ , ' Thou art a priest for-

' Psa. ex. 4.

on the ground of which he received
his appointment from the Father,
as the high priest of our confes
sion. The Levitical priests had
all the form of godliness, but many
of them were wholly destitute of
its power. But in Christ dwelleth
all the fullness of the Godhead
bodily (Col. ii. 9).- And hence he
is able to save, even to the utter
most, all who come to God by him.
The word carnal (adpxivos) may
have reference (1) to any thing
composed of flesh ; (2) to any
thing relating to the flesh; and (3)
to whatever has the properties,
characteristics, or accidents of the
flesh, such 'as frailty, weakness, cor
ruptibility, etc. As it is here used
in contrast with " endless " or im
perishable (dxataXvtov) it seems to
indicate externality, frailty, or per-
ishableness. The ide~a is that the
commandment was outward and
perishable, liable at any time to be
changed or abrogated, but the life
of Christ is inherent and imperish
able. It is this intrinsic difference
between the two orders of priest
hood which makes them so very
distinct from one another, and
which, therefore, serves to make
the aforesaid change so very obvi
ous. 17. For he testifieth, Thou art
a priest forever after the order
of Melchisedec : — Or rather, Thou
shalt be a priest forever after the
order of Melchisedec. The verb is
not expressed in either the Hebrew
or the Greek, but the historical
circumstances clearly indicate that
the decree of Jehovah, as given in
Psa. ex. 4, had reference to the fu
ture. Christ was not a high priest
in the time of David, nor could he
become a priest after the order of

ever after the order of Melchise
dec. (17) fjLaprvpel Rec. juapTvpecTflu Lach.,
Tisch., T. S. Green, Alford.

Melchisedec until after his death,
burial, and resurrection. For if
we draw a picture of the priest
hood of Melchisedec, we see in it
no beginning, no ending, no inter
ruption by death or any thing else.
Nothing, in fact, appears in it but
life — continued and uninterrupted
life, crowned with royal and sacer
dotal honors. And just so it must
ever be with every correct repre
sentation of the priesthood of
Christ. It must, in these respects,
resemble the priesthood of Melchis
edec, for they are of the same or
der, and are therefore similar in
these essential points. That Christ
acted, in some repects, both as a
king and a priest while he was on
earth we may readily grant. But
such acts were only preparatory,
and therefore extraordinary. His
royal entrance into Jerusalem, for
instance, and his giving himself up
voluntarily to death, were but a
shadow of what was to follow. The
fact is, that the precise time when
he was fully invested with the royal
and sacerdotal honors and preroga
tives of the new dispensation, is
not known to mortals. The first
manifestation of this was given on
the day of Pentecost, just fifty days
after his resurrection. But then he
appeared, as Melchisedec appeared
to Abraham, in all his royal and
sacerdotal dignity, to bless all who
would acknowledge his authority as
the priest of the Most High God.
And just so he ever lives, and
reigns, and intercedes for his peo
ple. For like Melchisedec, he had
no predecessor, and like him he
will have no successor. As he is
the only begotten Son of the
Father, so also he is now the only
king and high priest that is ap-

208

HEBREWS.

[vii. 18, 19.

(18) For there is verily 'a
disannulling of the command
ment going before for the weak
ness and unprofitableness thereof.
1 Ch. viii, 6-13 ; x. 1-9 ; Rom. vii.
1-6; 2 Cor. iii. 7-11; Gal. iii. 19,
25; iv. 19-31 ; Eph. ii. 14-16 ; Col.
ii. 10-17.
2 Ch. viii. 6-13 ; Rom. iii. 21 ; vii.

pointed by the Father ; and as such
he will sit as a priest upon his
throne until the purposes of God
in reference to the redemption of
mankind shall have been fully ac
complished. Then, and not till
then, will he deliver up both the
kingdom and the priesthood to the
Father. But that epoch, like the
beginning of his administration, is
concealed from the eyes of mortals.
In the representation of his priest
hood, therefore, as given by the
Holy Spirit, there is neither be
ginning nor ending. Like Mel
chisedec, he abides a priest perpet
ually. See note on ver. 27.
18. For there is verily a dis
annulling of the command
ment. — In this verse and the next
following, we have the argument
of the paragraph amplified and
brought out to its legitimate results.
In the twelfth verse, the Apostle
speaks simply of a change or trans
fer (fiEtddsais) of the priesthood
and the law. But that change, as
he now proceeds to show, results of
necessity in a complete abrogation
(aSitriois) or setting aside of the
commandment relating to the priest-
hood, and also of the whole law, in
order to make way for the bringing
in of a better ground of hope,
through the Gospel of our blessed
Lord and Savior Jesus Christ. The
construction of the sentence is well
given, and the main thought happily
expressed by Delitzsch as follows :
"For while there taketh place, on
the one hand, a disannulling of the
foregoing commandment, because

(19) For 2 the law made noth
ing perfect, but 3 the bringing in
of a better hope did ; by the
which we draw nigh unto God.
7-25 ; viii. 3 ; Gal. ii. 21 ; iii. 11,
21, 24.
3 Chap. iv. 14-16; ix. 11-14; x.
19-22; Jer. xxxi. 31-34; Rom. iii.
21-31 ; x. 1-10 ; Gal. iv. 21-31.

of its weakness and insufficiency
(for the law had perfected nothing),
there is, on the other hand, a bring
ing in, over and above, of a better
hope, through which we draw nigh
to God."
19. For the law made nothing
perfect. — This parenthetical clause
is thrown in here for the purpose
of explaining on what account the
law was abrogated. It was an in
troductory arrangement, and had
not the power to bring any thing to
perfection. Had it been sufficient
to meet and accomplish God's be
nevolent designs in reference to the
justification, sanctification, and re
demption of mankind, then indeed,
as our author very clearly inti
mates in the eleventh verse of this
chapter, and also in Gal. iii. 21,
perfection would have been by the
law. In that event, Christ would
never have died for the salvation
of the world (Gal. ii. 21), and the
New Economy would never have
been inaugurated. But the fact is,
as here stated, that owing to the
weakness and imperfection of the
flesh (Rom. viii. 3) the law per
fected nothing. And hence when
God had accomplished his benevo
lent designs in giving it to the
Israelites, he then took it out of the
way, and gave the Gospel to the
world as the only efficient means
of purifying our "consciences from
dead works, ' and fitting us for his
service here, and for the enjoy
ment of his presence hereafter (ch.
k. 14). .
but the bringing in of a bet-

vii. 20.]

HEBREWS.

209

(20) And inasmuch as 'not
1 Psa. ex. 4.

ter hope did. — This is an errone
ous construction, and serves to mis
lead the reader. The idea which
the Apostle wishes to convey to his
readers is simply this : that, on the
one hand, there is a setting aside
of the Old Economy on account of
its weakness and insufficiency ; and
on the other hand, there is the
bringing in of the New Economy,
by which we may all now, as
priests, 'draw nigh to God and wor
ship him in' spirit and in truth. So
Alford, Green, and others, rightly
construe this passage, and this ren
dering is sustained by such other
passages as Rom v. 1,2; Heb. x.
19-22, and 1 Peter ii. 5.
III. Ch. vii. 20-22. The superior
ity of Christ' s priesthood proved
from the fact thai, unlike the
Levitical, it was inaugurated
with an oath.
20. And inasmuch as not
without an oath he was made
priest. — I have in the analysis of
this, as in that of every other sec
tion, endeavored to assist the reader
by indicating the extent and scope
of each of the several paragraphs
of which it is composed. The
change of thought at the close of
each of these may, I think, be readi
ly perceived by all who read the
Epistle with even ordinary care and
reflection. Caution, however, is
necessary lest perchance we make
the breach of thought greater than
what is really demanded or war
ranted by the construction and
course of the argument. The con
nection of thought is very close
throughout this entire section; and
the several parts of it are all very
intimately connected together, as
links of the same chain. In the
first paragraph, we have discussed
' 18

without an oath he was made
priest :

and demonstrated very clearly, the
superiority of the Melchisedecian
order of priesthood. In the second,
the Apostle shows that it was God's
purpose of old, even in the time of
David, to set aside the Old Economy
and introduce the New; thereby
proving indirectly from Psa. ex. 4,
the very great superiority of Christ's
priesthood over that of Aaron. But
as yet, the meaning of this oracle
of Jebovah is but partially devel
oped. It furnishes indeed the main
line of thought throughout the re
mainder of the section, leading the
Apostle to the sublime conclusion
in which his whole argument finally
culminates, that Jesus is now a High
Priest and Minister of the Holy of
holies, and also of the true Taber
nacle which the Lord pitched and
not man. The third phase of
thought in this line of argument is
given, as indicated, in vers. 20-22 ;
in which the Apostle further demon
strates the superiority of Christ's
priesthood from the fact that it was
confirmed and its perpetuity guar
anteed by the oath of God. The
reasoning of the Apostle, says Dr.
Macknight, " is founded on the con
ceded fact that God never inter
posed his oath except to show the
certainty and immutability of the
thing sworn. Thus he swore to
Abraham, Gen. xxii. 16-18, that in
his seed all the nations of the earth
should be blessed ; and to tbe rebel ¦
lious Israelites, that they should
never enter into his rest, Deut. i.
34, 35 ; and to Moses, that he should
not go into Canaan, Deut. iv. 21 ;
and to David, that his seed, should
endure forever, and his throne unto
all generations, Psa. lxxxix. 4.
Wherefore, since Christ was made
a priest, not without an oath that he
should be a priest forever after the

210

HEBREWS.

[vii. 21, 22.

(21) (For ' those priests were
made without an oath ; but this
with an oath by him that said
unto him, 2 The Lord sware and
will not repent, Thou art a priest
1 Ex. xxviii. 1 ; Num. xviii. 1-7.
2 Gen. xxii. 15-18 ; Ex. xxxii. 13;
Psa. ex. 4 ; Isa. xlv. 23 ; Jer. xxii.
5 ; Micah vii. 20.
21. Kara T7\v Taf lv MeAxitreSeK Rec. Omitted
by Tisch. , T. S. Green, Alford, N B. C. 17, SO,
f. Vulgate, Sahidie, Armenian, etc.

order of Melchisedec, that circum
stance showed God's purpose never
to change or abolish his priesthood ;
and never to change or abolish the
covenant which was established on
his priesthood. Whereas the Leviti
cal priesthood and the Law of Moses
being established without an oath,
were thereby declared to be change
able at God's pleasure."
21. For these priests were
made without an oath: with
out the sioearing of an oath. —
(upxu/ioffio from 'opxos an oath and
bfuvvfxi to swear). God simply said
to Moses, "Take unto thee Aaron
thy brother and his sons with him,
from among the children of Israel,
that he may minister unto me in
the priest's office, even Aaron, Na
dab and Abihu, Eleazar and Ithamar
Aaron's sons" (Ex. xxviii. 1).
There was nothing extraordinary
in the mode of their appointment.
They were consecrated merely in
the way of ordinary legislation,
with becoming rites and ceremonies.
See Ex. xxiv. and Lev. viii and ix.
But the manner of Christ's appoint
ment was altogether extraordinary.
God himself made oath on the oc
casion, as David testifies in Psa. ex.
4, " Jehovah has sworn and will not
repent, Thou art a priest forever
after the order of Melchisedec."
It is therefore clearly indicated that
God will never set aside the priest
hood of Christ, as he did that of

forever [after the order of Mel
chisedec] :)
(22) By so much was Jesus
made 3 a surety of * a better
testament.

3 Gen. xliii. 9 ; xliv. 32 ; Job xvii.
3 ; Prov. vi. 1 ; xx. 16.
4 Chap. viii. 6-12 ; ix. 15-23 ; xii.
24; xiii. 20; Matt. xxvi. 28; Gal.
iv. 21-31.

Levi, in order to make way for
another of a different order. When
God is said to repent, the meaning
is that he simply wills a change;
and when it is said that he will not
repent, it means that he will never
will a change. And consequently
there is nothing beyond the priest
hood of Christ, to which it will ever
give place, as a means of accom
plishing God's benevolent purposes
in the redemption of mankind.
Christ himself will continue to offi
ciate as a priest upon his throne,
until the work of man's redemption
shall have been fully consummated.
22. By so much, etc. — The
Levitical priests received their ap
pointment according to the law of a
mutable and transitory Institution;
an Institution which perfected
nothing, because it was in its design
wholly preparatory and introduc
tory to a better state of things ; and
which was therefore finally set aside
in order to make way for the inau
guration of a new and better Insti
tution, of which Christ is made the
Surety. But as before intimated,
this new arrangement embracing
the priesthood of Christ and all else
pertaining to the justification, sanc
tification, and redemption of man
kind, can never be set aside in order
to make room for any thing else.
God's oath is given as a pledge of
this ; and Christ himself being con
stituted a priest by the oath of God,

vii. 22.]

HEBREWS.

211

now stands as security that this new
covenant or arrangement will never
be abrogated, until the benevolent
designs of God shall have been ac
complished in the salvation of all
who believe and obey him. For as
the Levitical priesthood was. the
basis of the Old Covenant (v. 11),
so also is the priesSiood of Christ
the basis of the New Covenant; and
as this will, according to the oath of
Jehovah, endure to the final consum
mation of all that God has promised
by his holy Apostles and Prophets,
so also will the New Covenant of
which Christ is made the Surety,
continue until God's eternal govern
ment is magnified in the everlasting
salvation of the righteous, and the
eternal condemnation of the wicked.
This, the oath of Jehovah clearly
indicates showing, as Peter says,
that this is the true grace of God in
which we now stand (1 Pet. v. 12).
And hence the difference of being
made a priest with or without an
oath is very great; and just so great
is the difference between the Old
Covenant and the New.
The Greek word rendered testa
ment (Siadrixn) means properly a
disposition or an arrangement.
And it is accordingly used (1) to
denote any arrangement made by a
S"perior for the benefit of an in
ferior; such, for example, as that
which God made for the Israelites
at Mount Sinai. And (2) it is used
in the same sense as suntheke
. (aw8rjxti)^to denote a mutual agree
ment between equals ; such as the
covenant which Abraham made with
Abimelech (Gen. xxi. 22-32). In
our text, it is evidently used in the
former sense, to denote God's graci
ous arrangement made through
Christ for the salvation of the world
on given conditions. But what
shall we call this diatheke ? The
word arrangement, or disposition,
is too generic; and. the word will,
or.testament, is specifically different.

,For as our author says (ch. ix. 16),
before a testament can be carried
into effect, there must of necessity.
take place the death of the testator.
In this sense, which is very common
in the Greek classics, the word
diatheke can never of course . be
literally and strictly applied to any
of God s arrangements for the bene
fit of mankind. And to the word
covenant there is this objection, that
in its usual acceptation it repre
sents the parties as too much on an
equality. It corresponds much
better with the second meaning of
diatheke than with the first. But
as it is now used by our writers to
represent diatheke in both senses,
it is perhaps on the whole the best
word that we can employ in this
instance. This covenant is better
than the old covenant in many re
spects (see notes on ch. viii. 6-13),
but chiefly in this, that founded as
it is on the everlasting and effica
cious priesthood of Christ, it can not
fail to secure for all who accept of
its conditions, free, full, and ever
lasting forgiveness.
Of this better covenant, Christ is
made the Surety ('iyyvos). ^But what
is the meaning of this ? Some think
that the word is used in the same
sense as mediator (pEaltvs) in ch.
viii. 6; ix. 15; xii. 24; Gal. iii. 19,
20; and 1 Tim. ii. 5. But if this
had been Paul's meaning, he would .
doubtless have used the word medi
ator as in other instances. The
word egguos (Iyyvos) does not occur
elsewhere in the New Testament;
but in classic Greek, it means a
surety, a sponsor, or a bondsman :
one who pledges his name, property,
or influence that a promise shall be
fulfilled, or that something else shall
be done. In this sense it is mani
festly used in our text. Jesus has
become the surety, sponsor, or bonds
man of the New Covenant. But
in what sense, and for what pur
pose ? " It can not be," says Albert

212

HEBREWS.

[vii. 23, 24.

(23) And they truly 'were
many priests, because they were
not suffered to continue by reason
of death :
' 1 Chron. vi. 3-15; Neh. xii. 10, 11.

Barnes, " that he is a bondsman for
God that he will maintain the cove
nant, and be true to the promises
which he makes; for we need no
such security of the Divine faith
fulness and veracity. It can not be
that he becomes responsible for the
Divine conduct in any way ; for no
such responsibility is needed or
possible. But it must mean that
he is security or bondsman on the
part of man." This is plausible,
but it does not well harmonize with
the context. The argument of the
Apostle requires us to understand
this security as given on the part
of God for the greater encourage
ment and consolation of his chil
dren; just as he gave the oath to
Abraham and to his seed after him
(ch. vi. 17, 18). "Jesus," says
Liinemann, " is, become the surety
of a better covenant ; that is, in his
person security is given to men that
a better covenant is made and sanc
tioned, by God. For Christ, the Son
of God, became man to publish this
covenant on earth; he has sealed it
with his death and sufferings; and
by his resurrection from the dead,
he was declared with power to be
sent by God as the founder of such
a covenant."
IV. Oh. vii. 23-25. The frequent
changes in the Levitical priest
hood occasioned by the death of
the high priest, contrasted with
the ever-enduring and unchange
able character of Christ's priest
hood.23. And they truly were many
prie3ts. — The contrast made here
by the Apostle, is not between
Clirist and all the Levitical priests,

(24) But this man, because
2 he continueth ever, hath an
unchangeable priesthood.
2 Chap. vii. 16, 17, 25, 28 ; xiii. 8;
Psa. ex. 4; Rev. i. 18.

but, as we learn from the context,
only between Christ and the high
priests. In this sense the word
priest (13^, ispEvs), is often used
in the Holy Scriptures; as, for ex
ample, in Ex xxix. 30; xxxi. 10;
Lev. i. 7; iv. 3, 5, 6, 7, etc. The
title high priest occurs first in Lev.
xxi. 10. See note ch. iv. 14.
These high priests under the law
were not permitted to continue
long in office, because they were
soon cut off by death. Thus, Jo
seph, surnamed Caiaphas, who
served from A. D. 26 to A. D. 35,
was the sixty-seventh in the line of
Aaron, and Phannias, the last who
wore the mitre, A. D. 70, was the
eighty-first in order, showing that
mortality was a prominent feature
in the Levitical priesthood. See
" Calmet's Dictionary of the Holy
Bible : " Art. on the priesthood.
24. But this man, because he
continueth ever, etc. — Christ is
not subject to death like the Leviti
cal priests. He continues in life
forever, and hence he has an un
changeable priesthood. This same
point of contrast was slightly
touched on by the Apostle in the
eighth verse, and also in the six
teenth. But in the former in
stance, as Alford justly remarks,
his object was to show the abiding
nature of the superiority of the
priesthood ; its endurance in Mel
chisedec, and in Christ, Melchise
dec's antitype, as contrasted with
dying men who here receive tithes,
and in the latter it was to bring
out the differences between the or
dinances which constituted the two
priesthoods, the one, the law of a
carnal commandment; the other,

vii. 25, 26. ]

HEBREWS.

213

(25) Wherefore 'he is able
also to save them to the utter
most 2that come unto God by
him, seeing 3 he ever liveth to
make intercession for them.

1 Chap. ii. 18 ; v. 9; Matt, xxviii.
18; John vi. 37-40; x. 29, 30; 2
Tim. i. 12.
2 Chap. x. 19-22; xiii. 15; John
xiv. 6; Rom. v. 2; Eph. ii. 18.
3 Chap. ix. 24; Isa. liii. 12; John

the power of an endless life.
Here, however, in the twenty-fourth
verse, it is the personal contrast
that is brought out and made prom
inent. The many change, but the
one abides. And hence he has an
unchangeable priesthood.
25. Wherefore he is able also,
etc. — The object of the Apostle in
this verse is very nearly the same as
in Rom. viii. 28-31, viz.: to give to
the ransomed sons and daughters
of the Lord God Almighty strong
assurance that if they continue
faithful to the end of life, Christ
will certainly save them from all
the power and devices of their ene
mies. But here he does not em
brace so wide a range of thought
as he does in the eighth of Ro
mans. There, he refers particu
larly to the decrees of God as indi
cating his benevolent designs and
purposes with respect to all the
faithful in Christ Jesus. But here,
the ground of consolation is the
fact that Christ ever lives " to make
intercession for those who come
unto God by him." The Apostle
assumes, of course, that in order to
redeem man Christ became flesh
and dwelt among us ; that for this
purpose he died and made an of
fering of his own blood for the
sins of the world, and thai to this
end he has been invested with all
authority in heaven and on the earth.
All this is implied in the argument.

(26) For 4 such an high priest
became us, who is holy, harm
less, undefiled, separate from sin
ners, and 5 made higher than the
heavens ;
xiv. 13, 16; xvi. 23, 24; xvii. 9-16;
Rom. viii. 34 ; 1 John ii. 1, 2.
4 Chap. iv. 15; viii. 1 ; ix. 11-14 ;
x. 12-14 ; 2 Cor. v. 21 ; Rev. i. 17,
18. 5Ch. i. 3; iv. 14; viii. 1 ; xii. 2 ;
Eph. i. 20, 21 ; iv. 10 ; 1 Pet. iii. 22.

But the main ground of encourage
ment in this paragraph is the con
soling fact that Christ, having died
for our sins according to the Script
ures, and having also by the offer
ing of his own blood made an
atonement for the sins of the
world, now lives, and lives forever,
to intercede for those who come
unto God by him, and so to perfect
their salvation.
The word intercede (svtvyxdvu)
is used here in a very comprehen
sive sense, to denote all that Christ
is now doing for the justification,
sanctification, and redemption of
his people. Seated, as he is, on
the right hand of the Father, and
clothed with omnipotent power and
authority, he is ever ready to plead
for those who have been cleansed
by his blood, ever ready to defend
them against all the assaults of
their enemies, and, in a word, ever
ready to make all things work to
gether for their good.
Y. Ch. vii. 26-28. The superiority
of Christ's priesthood proved
and illustrated from his own
pure and spotless character, and
the perfection of the one offering
which he made for the sins of
the world.
26. For such an high priest
became us. — That is, we ourselves
needed just such a high priest;
such a one as the Apostle has de-

214

HEBREWS.

[vii. 27.

(27) Who needeth not 'daily,
as those high priests, to offer up
sacrifice, 'first for his own sins,
1 Ex. xxix. 38-46 ; Num. xxviii.
1-10. 2 Ch. v. 3 ; ix. 7 ; Lev. iv. 3-12 ;
xvi. 6-14.

scribed in this section, and such as
he describes still further in this
paragraph : one " who is holy,
harmless, undefiled, separate from
sinners, and made higher than the
heavens." The word, holy (oaios)
means godlike, pious, devout, re
ligious. It is used here to denote
the pious and reverential bearing
of Christ in his relations to God.
Harmless (dxaxos) means without
malice or ill-will to any one. It in
dicates a person who is kind, be
nevolent, and gracious to all. Un
defiled (a/iiaiios) means without
spot, immaculate. It here denotes
that Christ is never, like the Levit
ical priests, disqualified for the per
formance of his duties in conse
quence of any personal defilement.
There is no defect or blemish about
him. " He is the chief among ten
thousand, and the one that is alto
gether lovely." He is constantly
purifying others, but he is himself
never defiled. And hence there is
no necessity that he should, like
the Levitical priests, bathe and pu
rify himself before making purifi
cation for the sins of the people.
He is moreover " separate from
sinners," not only because he is
himself without sin (ch. iv. 15), but
also perhaps because he is exalted
far above all sinners. "And made
higher than the heavens," or, as
Paul says in Eph. iv. 10, "He is
exalted far above all heavens."
This is, by some expositors, con
strued as indicating that Christ has
tone literally above all created
eavens, even the dwelling place of
angels and of the spirits of the

and 3then for the people's: for
4 this he did once, when he
offered up himself.
3 Lev. iv. 13-21 ; xvi. 15-19.
4 Ch. ix. 14, 25, 28 ; x. 10-13 ; Isa.
liii. 4-12 ; Dan. ix. 26 ; Rom. vi. 10 ;
Eph. v. 2, 25; Titus ii. 14.

just made perfect, into "the place
of God," the uncreated glory of the
Divine presence and essence,
" which," says Delitzsch, " is not
essentially different from God him
self, who is above all, and through
all, and in all" (Eph. iv. 6). And
again he says, " He [Christ] has
passed away from the world and
entered into God  and now he
mediates for us in the Holy of
holies of the Divine nature." This,
it seems to me, is but " to darken
counsel by words without knowl
edge." Delitzsch is an able critic,
and, in the main, a judicious com
mentator, but occasionally his spec
ulations savor more of the Hege
lian philosophy than of the inspira
tion of the Holy Scriptures. 1 am
not sure, however, that 1 myself
fully understand the meaning of
the Spirit in some of these appar
ently hyperbolical expressions.
But I am inclined to think that
nothing more is intended by the
Apostle than to strongly indicate
Christ's absolute supremacy over
the whole created universe, as when
he says to the brethren at Ephesus,
"God hath put all things under his
[Christ's] feet, and given him to be
the Head over all things to the
church, which is his body, the full
ness of Him that filleth all in all"
(Eph. i. 22, 23). See also 1 Cor.
xv, 27, and 1 Pet. iii. 22.
27. Who needeth not daily,
etc.— The high priest was officially
the head of the Levitical priest
hood, and to him was therefore
committed, in a speoial manner, an
oversight of all the servioes of the

vii. 27.]

HEBREWS.

215

Tabernacle. He was not required
by any law or statute to offer the
daily sacrifice in person, but as the
head of the priesthood, he was of
course chiefly responsible for the
offering of the daily sacrifice, and
also all the other sacrifices of the
year. And hence what was done
by a subordinate priest might be
said to be done by the high priest,
on the principle that "what any
one does by another he does him
self." For a like reason, being first in
authority and first in responsibility,
he was also relatively the first for
whom the daily, weekly, monthly,
and yearly sacrifices were offered.
On the day of atonement he was
therefore required to slay a young
bullock and make an atonement for
himself and his house, before he
was allowed to make expiation for
the sins of the people (Lev. xvi. 11-
15). But in the daily offerings,
the distinction between himself
and the people is not made so ob
vious, because, in this case, there
was but one lamb offered in the
morning and one in the evening
(Ex. xxix. 38-46 ; Num. xxviii. 1-
10). It is obvious, however, from
the nature of the case, as well as
from the words of our text, that the
high priest was relatively the first
represented in the daily, as well as
in the yearly offerings. He, like
the rest of the Israelites, sinned
daily, and hence the necessity that
he should make a daily offering,
either in his own proper person, or
through a representative, first for
his own sins and then for the sins
of the people. For priority in
point of privilege always implies
priority in point of obligation.
This is a law of the moral universe.
For this he did once when he
offered up himself. — What did he
do once? or rather, once for all
(i$ajta|)? Evidently, he offered
himself once, and once only, for

the sins of the people. To say
that the offering was for his own
sins, as well as for the sins of the
people, would be blasphemous, and
plainly contrary to one of the most
clearly illustrated laws of sacrifice
under the Old Economy, that none
but an innocent victim could suffer
for the guilty. And besides, it is
contradictory of what is taught
elsewhere in this same Epistle.
See notes on ch. iv. 15 and vii. 26.
Beyond all doubt then it was for
the sins of the people, and for these
only, that Christ offered himself
once for all.
But when and where did he do
this ? Was it when he expired on
the cross? Or was it when he
" entered into that within the Vail,"
to make an atonement for the sins
of the world ? " Or does the Holy
Spirit in this remark refer to both
of these events as together consti
tuting the one great offering ? "
Under the Law, the victim was
first brought to the north side of the
altar of burnt-offerings, and there
the sinner was required to lay his
hand upon its head and kill it
(Lev. i. 4, 5 ; iii. 2, 8, 13 ; iv. 4, etc.).
If the whole congregation sinned,
tbe Elders were required to act as
their representatives (Lev. iv. 15).
On the Day of atonement, the High
Priest performed this service for
the people; but not until he had
first offered a young bullock for
himself and his house (Lev. xvi.
11-16). The slaying of the victim
was not therefore, of necessity, a
priestly act. This was only prepa
ratory to the offering, and was usu
ally performed by the sinner him
self. But after this was done, the
priests were required to dispose of
the several parts of the victim, as
prescribed in the Law. On the Day
of atonement the High Priest took
the blood of the victim with incense
into the Most Holy Place; and
there, while burning the incense

216

HEBREWS.

[vii. 28.

(28) For 'the law maketh
men high priests which have in
firmity; but 2the word of the
1 Chap. v. 1, 2 ; Ex. xxxii. 21-24 ;
Lev. iv. 3 ; Num. xii. 1-11 ; 1 Sam.
ii. 27-36.

before the Lord, he sprinkled of the
blood seven times on and before
the Mercy -Seat; making an atone
ment for the Most Holy Place it
self, and also for all the people.
In like manner he made an atone
ment for the Tabernacle of the
congregation and for the Altar of
burntofferings; The fat of the vic
tim was then consumed on the Al
tar, and its flesh was burned without
the camp (Lev. xvi. 15-28).
This reference to the Old Eco
nomy may serve to illustrate in
some measure the great atoning
sacrifice of tbe Lord Jesus. He,
like an innocent lamb, had no di
rect agency in putting himself to
death. This was done by sinners.
Jews and Gentiles united iu laying
their guilty hands on his sacred
and consecrated head, and in hur
rying him off to the cross. He was
by them led as a lamb to the
slaughter, " and as a sheep before
her shearer is dumb, so he opened
not his mouth " (Isa. liii. 7). True,
indeed, he came from Heaven to
Earth, and assumed our nature, so
that he might by the grace of God
taste death for every man. And
for this purpose he went up to Je
rusalem before the Passover (Mark
x. 32-34), and gave himself up to
the people, knowing perfectly well
all that was about to befell him
there. It is not too much to say
that he even sought death; went
voluntarily to the cross, and gave
up his life a ransom for the many.
But in this there was no priestly of
fering. It was all preparatory to
the great sin-offering that Christ was
about to make in the Holy of holies

oath, which was since the law,
maketh the Son, 3who is conse
crated for everjnore.
2 Psa. ex. 4.
3 Chap. ii. 10; vii. 21, 24; x. 12.

for the sins of the world. That the
Apostle may have some reference
here to Christ's death on the cross,
as well as the offering of his blood
in Heaven, is quite probable.
These two events are, of course,
inseparably connected, but not I
think as parts of the atoning act.
The former of these, like his incar
nation, is rather preparatory to
this. And hence it seems most
probable, that Christ did not begin
to act in the full capacity of a
Priest, till after his resurrection.
Then, and not till then, was he
made a Priest forever after the
order of Melchisedec. See note on
ver. 17.
This view of the matter is cor
roborated by what is further said
of Christ's priesthood in this Epis
tle. In ch. viii. 3, for instance,
our author after saying that Christ
is now a High Priest, and that as
such he must have something to
offer, goes on to state in substance,
that he could not lawfully make
his offering on Earth ; and that he
is therefore exalted to Heaven, and
made " a Minister of the Sanctuary
and of the true Tabernacle, which
the Lord pitched, and not man."
To the same effect is also his teach
ing in ch. ix. 7, 12, 14. 24-26; x. 10,
11, 14. From all of which it is, I
think, manifest that Christ, as our
great High Priest, entered into
Heaven itself, and there once for
all made an offering of himself
unto God for us.
23. For the law maketh men
high priests who have infirm
ity. — Such was the character of the
Levitical High Triests. Some of

viii. 1, 2.]

HEBREWS.

217

(viii. 1) Now of the things
which we have spoken this is
the sum: 'We have such a high
priest, 2who is set on the right
'Chap. vii. 26; ix. 11-14; x. 12-14.

them were very wicked, proud,
vain, and ambitious men: and ali
of them, without exception, were
subject to the common weaknesses
and infirmities of our nature. Even
Aaron himself, the first and doubt
less one of the best of the order,
made a golden calf and encouraged
the people to worship the idol (Ex.
xxxii. 1-29). And hence the ne
cessity that these High Priests
should daily offer up sacrifices for
themselves as well as for the sins
of the people. But not so with
Jesus, the Son of God, who was
made a High Priest by " tbe word
of the oath ' which was given after
the Law. He has by the one offer
ing of himself in the heavenly
Sanctuary, not only made expiation
for the sins of the people, but by
the sufferings and trials which he
endured on Earth he has himself
been perfected (* 'it sXtm pivot) for
evermore. See notes on ch. ii. 10
and v. 9.
VI. Ch. viii. 1-5. The superiority
of Christ's priesthood further
demonstrated from the higher
and better sphere of his minis
try.
1. Now of the things which
we have spoken this is the sum.
Or more literally: But the crown
upon the things spoken [is this] ;
we have such a High Priest who
sat down on the right hand of the
throne qf the Majesty in the heav
ens; a Minister of the Sanctuary
and of the true Tabernacle which
the Lord pitched and not man. —
The word rendered sum (xt^dxaiov)
19

hand of the throne of the Maj
esty in the heavens :
(2) 8A minister of the sanct-
2Chap. i, 3. 13 ; xii. 2; Rev. iii. 21.
3 Chap. i. 7 ; ix. 8-12 ; x. 21 ; Ex.
xxviii. 1, 35 ; Rom. xv. 8.

means (1) that which is chief or
principal; (2) the sum or result of
numbers added together and set
down at the head of the column;
(3) the crown or that which gives
completeness to any thing, and (4)
the division of a book, as a chapter
or section. The object of the Apos
tle is not to give a summary of what
was said before, for in the next
verse, he states as an additional ar
gument, the sublime fact that Jesus
is now a Minister of the heavenly
Sanctuary and of the true Taber
nacle which the Lord pitched and
not man. His idea therefore seems
to be this : that in what follows we
have not only the chief, but also
the crowning point of the whole
argument. It all culminates in the
glorious and important fact that
Jesus is now a High Priest and Min-
ister^ not of the typical economy, but
of the real; not of the shadow, but
of the substance.
who is set on the right hand,
etc. — Who sat down (ixadiaev) :
that is, when he made his one of
fering in the heavenly Sanctuary.
The best commentary on these
words is given by the Apostle him
self in ch. x. 11-13. "Every High
Priest," he says, [belonging to the
Levitical order] " standeth daily
ministering and offering oftentimes
the same sacrifices which can never
take away sins. But this man
after he had offered one sacrifice
for sins, forever sat down on the
right hand of God ; from henceforth
expecting till his enemies be made
his footstool."
2. A minister of the sanctu
ary. — The word rendered minister

218

HEBREWS.

[viii. 2.

uary, and of 'the true taber-
' Chap. iii. 6 ; ix. 11 ; x. 21 ; Matt.
xvi. 18 ; Acts. xv. 16, 17 ; 1 Cor. iii.
16 ; 2 Cor. vi. 16 ; Eph. ii. 20-22 ;
1 Tim. iii. 15 ; 1 Peter ii. 5.

(xsitovpyas) means a public officer of
high and honorable rank, whether
civil, military, or religious. It is
here applied to Christ, as the High
Priest of the New Covenant. The
word sanctuary (ta ayia) means
Heaven itself, the archetype of the
Most Holy Place of the ancient
Tabernacle. In this sense, the
same Greek words are used in Ch.
ix. 8, 12, 24, 25; x. 19; xiii. 11.
and of the true tabernacle. —
The adjective true (6,xv6iv6s) de
notes not only the real as opposed
to the false (as aXvOris), but also,
and more particularly, the perfect
and substantial, as opposed to the
imperfect and unsubstantial. The
Tabernacle of Moses was a real
structure, formed and fashioned ac
cording to the exact model which
was shown to him in the mount.
But nevertheless it was a mere
shadow of the true; the type of
that in which Christ now officiates
as our High Priest. The former
was made by human hands, and
was constructed of perishable ma
terials; but the latter is the work
manship of God himself, a Bethel
that will never wax old.
What, then, is this true Taber
nacle, of which Christ has become
the prime Minister?
Some, as Moll and Kendrick, main
tain that it is identical with the
Sanctuary ; and that the term true
tabernacle is therefore but another
name for Heaven itself, into which
Christ has for us entered. They
argue that the rending of the Vail,
when Christ was crucified, was a
virtual removal of all distinctions
between the Holy Place and the
Most Holy; and that henceforth

nacle, which the Lord pitched,
[and] not man.

(2) koX Rec. Omitted by Lach., Tisch.,
T. S. Green, Alford.

they were to be regarded as one and
the same; so that the name, true
tabernacle, is used here but as an
explanatory synonym of the word
sanctuary. But to this it may be objected
(1) that the rending of the Vail
did not in any way change the local
relations and objects of the two
apartments. It only indicated that
henceforth the way from the Holy
Place into the Most Holy was made
manifest. See Ch. ix. 8. (2) Moll's
view is inconsistent with the most
natural construction and obvious
meaning of the sentence. The first
impression of any one on reading
the text would be that the Apostle
refers here to two separate and dis
tinct apartments. (3) It is opposed
to the usus loquendi of the Hebrews,
for whose special benefit the Epis
tle was written. Sometimes indeed
the word tabernacle (ffx^wj) is used
as the name of the whole structure,
including both the Holy Place and
the Most Holy ; and sometimes it is
used to denote either of these
apartments. But when it is used,
as here, in connection with the
word sanctuary (ZHf', to aytw or
fa. ayia) it means simply the east
room of the Tabernacle, or that of
which this was a type. See Lev.
xvi. 16, 17, 20, 23," 33, eto. And
(4) in ch. ix. 11, 12, our author
evidently keeps up a distinction"
between the Tabernacle and the
Holy of holies ; for Christ, he says,
according to the most approved
rendering of the passage, passed
through the true or more perfect
Tabernacle into the Most Holy
Place. For these and other like

viii. 2.]

HEBREWS.

219

reasons, most expositors justly
maintain that there is still a differ
ence between the Sanctuary and
the true Tabernacle. But if there
is a difference, what is it?
Macknight, following Josephus
and Philo, makes the whole Taber
nacle a symbolical representation
of the universe ; alleging that the
Most Holy Place was symbolical of
Heaven, and that the Holy Place
was a symbol of the whole Earth,
See Jos. Ant. iii. 7. 7. This hy
pothesis originated in an attempt
on the part of Josephus, Philo, and
others, to make the symbolical sys
tem of Moses harmonize with the
tenets and speculations of Gentile
philosophy. It has no foundation
whatever in the word of God.
Delitzsch maintains, as we have
seen (ch. vii. 26), that the Sanctu
ary was a symbol of the uncreated
Holy of holies of the Divine nature,
into which Christ entered when he
ascended from Mount Olivet; and
that the Tabernacle proper or Holy
Place was a symbol of the highest
created heaven, where dwell the
angels and the spirits of the just
made perfect. But this again is
too fanciful, and without scriptural
support. A more plausible hypothesis -is
that of Hofmann and others, who
maintain that by the true Taber
nacle is meant here the glorified
body, or, as some say, the human
nature, of Christ. In support of
this hypothesis it is alleged (1) that
in John i. 14, it is said, "The
Word was made flesh and dwelt
(iaxrivuriEv, tabernacled) among us";
(2) that in John ii. 21, Christ him
self speaks of his body as a taber
nacle or temple; (3) that in He
brews x. 20, the Vail of the Temple
is represented as a symbol of his
flesh ; and (4) that in Eph. ii. 19-22,
Christ and the Church are together
compared to a holy temple. All
this is quite plausible, but by no

means conclusive. That Christ's
body may be properly compared to
a tabernacle, no one, of course,
doubts who believes the Bible to be
the word of God. But this is not
the question. The point to be de
termined is, not whether there is
any analogy between the body of
Christ and a tabernacle, but wheth
er it is the antitype for the symbol
izing of which the Jewish Taber
nacle was constructed. That it is
not, seems probable for several rea
sons; but chiefly for this, that the
true Tabernacle is here represented
not as a part of Christ, but simply
as the sphere in which he, in his
full and proper personality, per
forms his ministry.
Is then the Church of Christ the
true Tabernacle?
In favor of this hypothesis it
may be said (l)that the Church
sustains the same relation to Heav
en that the Holy Place of the
Tabernacle and Temple did to the
Most Holy. God's only revealed
way of entering into Heaven is
through the Church. (2) The Holy
Place of the Tabernacle had ordi
nances corresponding with the or
dinances of the Church. In it was
the Table supplied constantly with
the twelve loaves emblematical of
the bread of life, of which we par
take, not in, but through, the ordi
nances of the Church, particularly
the Lord's Supper. See John vi. 33,
35, 48, 50, 53-56. There, too, was
the Altar of incense, corresponding
with the altar of prayer (Psa. cxli.
2; Luke i. 9, 10; Rev. v. 8; viii. 3,
4); and there was the light of the
seven lamps of the golden Candle
stick, corresponding with the light
of the Holy Spirit, by means of
which the Church is made the light
of the world (Isa. lx. 1 ; Matt. v. 14;
Rev. i. 20). (3) The Church of
Christ is compared in Acts xv. 16,
17, to a booth or tent (i"!3D , nxtjvq),
sq enlarged that the Gentiles, as well

220

HEBREWS.

[viii. 2.

as the Jews, may find shelter and pro
tection under it. Compare Isa. liv.
1-4.- (4) In 1 Cor. iii. 16, Paul says
to the Corinthian brethren, "Know
ye not that ye are the Temple of
God, and that the Spirit of God
dwelleth in you?" And in 2 Cor.
vi. 16, he says, " Ve are the Tem
ple of the living God ; as God hath
said, I will dwell in them, and walk
in them, and I will be their God,
and they shall be my people."
And again the same Apostle says
in his Epistle to the Ephesians (ch.
ii. 19-22), "Now therefore ye are
no more strangers and foreigners,
but fellow-citizens with the saints
and of the household of God ; and
are built upon the foundation of
the Apostles and Prophets, Jesus
Christ himself being the chief cor
ner-stone ; in whom all the building
fitly framed together groweth into
a holy Temple in the Lord: in
whom ye also are builded together
for a habitation of God through
the Spirit." In like manner, writ
ing to Timothy, he calls the Church
the house of God (1 Tim. iii. 15);
and so he does also in Heb. iii. 6 ;
x. 21. The same thought is also
expressed in 1 Peter ii. 5. From
all of which we are constrained to
believe that the true Tabernacle
and the Church of Christ can not
be separated: they are certainly
identical in whole or in part.
But to this view, it is proper to
say, there is this apparent objec
tion. The Church of Christ did
not exist as a distinct organization
till the Day of Pentecost, A. D. 34,
about ten days after Christ's ascen
sion. That God had a people even
from the beginning, and that Christ
had followers from the beginning
of his public ministry, is of course
conceded. But not till the Pente
cost that next followed after his
resurrection, was he publicly pro
claimed the anointed Spvereign of
the universe (Acts ii. 36); not till

then was any one baptized by his
authority into the name of the Fa
ther, and of the Son, and of the
Holy Spirit (Acts ii. 38) ; and not
till then was the Spirit given to
animate the body (John vii. 37-39).
And yet it is said in ch. ix. 11, 12,
that Christ entered through a
greater and more perfect Taberna
cle (than that of Moses) into the
Most Holy Place. Now I think it
must be conceded that this greater
and more perfect Tabernacle is
identical with the true Tabernacle
of our text; and if. the true Taber
nacle is identical with the Church,
then how could it be said with pro
priety that Christ went up through
the Church ten days before it had
a distinct organic existence ?
Perhaps a reference to Christ's
mode of teaching by parables may
assist us in solving this confessedly
difficult problem. At one time he
compares the kingdom of Heaven
to a grain of mustard seed ; at an
other, to leaven; at another, to a
drag-net ; at another, to ten virgins,
etc.; his object being in all these
cases to illustrate only some one
element or characteristic of his
Kingdom. Seldom, if ever, does he
include in his comparisons all that
belongs to it as a complete and
perfect organization. May not
Paul then, in like manner, speak
by synecdoche of the greater and
more perfect Tabernacle, having
reference at the same time to some
of the elements of the Church of
Christ? The Church is the same
thing as the Kingdom of Christ on
earth, only viewed under different
aspects. It, as well as the King
dom, has its essential elements.
Christ is its head; believers anoint
ed with the Holy Spirit are its mem
bers : the promise given to Abra
ham concerning Christ (Gal. iii.
17) may be regarded as its consti
tution; the rules and regulations
given by the Apostles are its laws

viii. 3.]

HEBREWS.

221

(3) For 'every high priest is
ordained to offer gifts and sacri
fices: wherefore 2it is of neces-
1 Ch. v. 1 ; vii. 27 ; x. 11 ; Lev. ix.
7-21.

and ordinances; Apostles, Prophets,
Evangelists, Eiders, and Deacons,
are its officers; the sanctified por
tion of the Earth is its territory,
and the blue vault of heaven, cov
ered with cherubim, may perhaps
be regarded as an emblem of its
canopy or inner curtain. Now as
Christ so often speaks of his
Church or Kingdom by synecdoche,
putting a part for the whole; and
as the inner curtain (J^P) of the
Tabernacle is often put for the
Tabernacle itself (see, for instance,
Ex. xl. 19), may we not with pro
priety regard the sky, covered as it
is with the wings of angels and the
protecting shield of God's provi
dence, as emblematical of the
greater and more perfect Taberna
cle referred to in ch. ix. 11 ? And
is not this view corroborated by
what is said in ch. iv. 14 ? See
notes on ch. ix. 11.
If this view of the matter is cor
rect, it may serve to explain that
precept of the Law whicn required
that no one should be in the Tab
ernacle while the High Priest
went into the Holy of holies to
make an atonement for the people
(Lev. xvi. 17). When Christ went
up through the heavens (ch. iv. 14)
into the Most Holy Place, on the
fortieth day after his resurrection,
he left behind him many sincere
and devoted followers; but it was
not until after that he had made
expiation for the sins of the world,
and came out to bless the people
by his Spirit on the following Pen
tecost, that the Church was fully
organized and prepared for a hab
itation of God through the Spirit.

sity that this man have some
what also to offer.

2 Ch. ix. 12-14 ; x. 9-12 ; Gal. i. 4 ;
Eph. v. 2; Titus ii. 14.

Then, for the first time, believers
were received into it on condition
of their repenting and being bap
tized into the name of the Father,
and of the Son, and of the Holy Spirit.
3. For every high priest is or
dained, etc. — The logical train of
thought in this connection is well
stated by Delitzsch as follows:
" Christ is a priest in the heavenly
archetypal Sanctuary (w. 1, 2), for
there is no priest without some
sacrificial function (v. 3) ; and if
here on earth he would not be a
priest at all (v. 4), where there are
priests already who serve the typ
ical and shadowy Sanctuary (v. 5).
The priestly functions of Christ
must therefore be discharged in a
higher sphere, and so it is. ' Or to
express the same train of thought
syllogistically, "A priest's office is
to offer sacrifice; Christ is a priest;
and therefore he must have some
thing to offer. The sphere in
which Christ's priestly office is
discharged must be either an
earthly or a heavenly one ; but an
earthly one it can not be, inasmuch
as on earth (in the material Taber
nacle) there are other priests offici
ating according to the law, and
therefore Christ's sphere of priestly
operation must be a heavenly one. '
To this view of the matter it has
been objected that Christ is thus
represented as making frequent and
continual offerings like the .Leviti
cal priests, whereas our author says
distinctly that he has made but one
offering, and that this has been
made»once for all, never again to be
repeated. See ch. vii. 27; ix. 12,
26, 28 ; x. 12.

222

HEBREWS.

[viii. 4, 5.

(4) | For if: if then | 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 2the ex
ample and shadow of heavenly
things, as Moses was admonished
'Ch. vii. 11-15; Num. xvi. 40;
xviii. 7; 2 Chron. xxvi. 18, 19.
2Ch. ix. 9, 23, 24; x. 1 ; Col. ii.
17.

But the allegation does not log
ically follow from the premises, for
the Apostle speaks here indefinitely
with regard to time, and the whole
expression may be rendered thus:
" Wherefore it [was] necessary that
this [Priest] should also have some
thing which he might offer" (rtposs-
viyx tj). So the passage is trans
lated by Beza, Bengel, Bleek, De
Wette, Lunemann, Hofmann, Mac-
knight, and others. And hence the
reference may be simply to the one
offering which Christ made of him
self in the heavenly Sanctuary after
his ascension. But as this one of
fering of Christ, by means of which
he made an atonement for the sins
of the world, is the ground of his
continued ministry in our behalf,
I am inclined to think with De
litzsch, Alford, Moll, and others,
that the Apostle refers here partic
ularly to the constant use and ap
plication of the one offering of
Christ, as the only means of pro
curing our pardon, justification,
and sanctification. Christ's one
offering is, in fact, a continual of
fering; an offering the efficacy of
which will endure forever. So that
while he officiates as a minister in
the heavenly Sanctuary, and in the
true Tabernacle, he will always
have to offer what is fully adequate
to the justification and salvation of
all who come unto God by him.
4. For if he were on earth, he

of God when he was about to
make the tabernacle : for, 3 See,
saith he, that thou make all
things according to the pattern
showed to thee in the mount.
3 Ex. xxv. 40 ; xxvi. 30 ; xxvii.
8 ; Num. viii. 4 ; 1 Chron. xxviii.
12, 19 ; Acts vii. 44.
(4) yap Rec. o5» Lach., T. S. Green, Al
ford, K, A, B, D, etc., Vulgate, Coptic, etc.
(4) tuv itpetuv Rec. Omitted by Lach.,
Tisch., T. S. Green, Alford, N, a, b, d,e,
etc., Vulgate, Coptic, Armenian, etc.
should not be a priest. — The
meaning of this verse is quite ob
vious from what precedes. As
Christ was not of the house of
Aaron, he could not lawfully offici
ate as a priest on earth (Num.
xviii. 1-7). True, indeed, as our
author shows in ch. vii. 11-19, the
law had ere this been abolished.
As a religious institution, it was ab
rogated when Christ was crucified
(Col. ii. 14). But no other law
creating a new order of earthly
priesthood had been enacted in its
place. And as, for wise and benev
olent reasons, God allowed the law
of Moses to continue for a time as
a civil institution, it was, in fact,
the only existing law on earth, of
Divine appointment, according to
which gifts and sacrifices could be
rightfully offered. This point of
the argument was, of course, well
understood and appreciated by the
Hebrew brethren.
5. Who serve unto the exam
ple, etc. — Or more literally and
correctly: Who serve the delinea
tion and shadow of heavenly
things. The word rendered delin
eation (irtoSEiyfia) means (1) a pri
vate sign or secret token, and (2) a
delineation or copy of any "thing.
Here, it denotes that the Jewish
Tabernacle, with all that pertained
to it, was but a faint symbolical
representation of the heavenly
Sanctuary and the true Tabernacle.

viii. 5.]

HEBREWS.

223

The word shadow (axla) is added
with the view of intensifying the
thought; thus indicating that the
fiven representation was wholly
estitute of the substance which is
inherent in the heavenly realities.
as Moses was admonished of
God, etc. — The Apostle now sub
mits as proof of the above allega
tion, the fact recorded in Ex. xxv.
40, that when Moses was about to
make the Tabernacle, God directed
him to frame it according to the
exact pattern (IVJSJFI, tvrtos) showed
to him in the mount. In order
that this symbolical structure
might exactly correspond in its
shadowy outlines with the heavenly
archetypes, God, it seems, caused
Moses to see in vision a just repre
sentation of these on Mount Sinai,
and then instructed him to make
the Tabernacle according to this
pattern. And hence, according to
the testimony of Moses, the Jewish
Tabernacle was not an original
structure, but only a copy of the
representation which God gave to
him of the heavenly Sanctuary and
of the true Tabernacle. From all
of which it is evident that the
sphere of Christ's ministry is
greatly superior to that in which
Aaron and his successors performed
their services, and consequently
that his priesthood is also greatly
superior to theirs.
It is no objection to the view
above taken of the true Tabernacle,
that it is here ranked and classified
with the " heavenly things," of
which the Jewish Tabernacle was
but a shadowy representation. For
the ehurch of Christ is in no proper
sense a worldly institution. It is
in all its essential elements identi
cal with the kingdom of heaven,
and hence those who become mem
bers of it are said to sit down to
gether " in heavenly places in
Christ Jesus." See Eph. i. 3; ii.
6 ; Heb. ix. 23.

REFLECTIONS.
1. How true it is that the testi
mony of Jesus is the spirit of
prophecy (ch. vii. 1-10). Who,
without the aid of the Holy Spirit,
would have ever thought that the
fourteenth chapter of Genesis has
any reference to Christ ? But it is
even so. God who sees the end
from the beginning, knows always
by what means his ends and pur
poses can be best accomplished.
To effect these, he often turns the
hearts of kings as the rivers of
water (Prov. xxi. 1), and makes
the history of individuals and of
nations fill up the exact measure
of his benevolent intentions. Thus
it was, for instance, that he made
Hagar a type of the Old Covenant,
and Sarah a type of the New (Gal.
iv. 21-31) ; and thus it was that he
made Melchisedec a type of Christ ;
so that in the ages to come he
might make it manifest to all that
he is himself the author of the
whole plan of redemption, and that
his son, Jesus Christ, is the Alpha
and Omega of the whole Bible.
2. As Jesus .had no predecessor,
so also he has no successor in
office (vv. 16, 17). Like Melchise
dec, he remains a priest upon his
throne perpetually. Not that he
has to offer daily, weekly, monthly,
and yearly sacrifices, like the Levit
ical priests ; for by one offering he
has made full and complete expia
tion for the sins of the world. But
as he ever lives to make interces
sion for us, so also he must of ne
cessity be continually presenting
the one offering of himself to God,
as the ground of his intercessions,
and as the only means of our justi
fication. This priestly function
can never be transferred to
another. And consequently the
word of the oath which was since
the Law maketh him a priest for
evermore.

224

HEBREWS.

3. The Old Testament is not "a
fable devised by learned and crafty
Hebrews," but a revelation from
God, given to us by holy men of
old, as they were moved by the
Holy Spirit (2 Peter i. 20, 21).
What Jew would ever of his own
accord have predicted the rise of
another priest after the order of
Melchisedec, and not after the or
der of Aaron? What, but the
Spirit of the Almighty, could have
ever induced David to utter a
prophecy involving the abrogation
of the whole Jewish economy ?
Truly, " all Scripture is given by
inspiration of God."
4. None who believe in Christ
need ever be dismayed at the ap
proach of death or any thing else,
for he is both able and willing "to
, save to the uttermost all who come
unto God through him, seeing he
ever lives to make intercession for
us " (v. 25). All other helps will
fail, sooner or later. Our friends
niaynow comfort us in many ways ;
and physicians by their skill and
timely remedies may greatly relieve
our present sufferings. But death
will soon separate us all, and put
an end to all our kind offices here
in behalf of one another. For no
man can redeem his brother from
death, nor save him from the cor
ruption of the grave. But Jesus
never forsakes those who trust in
him (ch. xiii. 5). Having washed
us from our sins in his own pre
cious blood, he will not desert us in
the hour of death, nor will he then
allow any calamity to overcome us ;
so that we may say confidently with
David, "Though I walk through
the valley of the shadow of death,
I will fear no evil; for thou art
with me; thy rod and thy staff,
they comfort me" (Psa. xxiii. 4).
And with Paul we may exclaim,
f'O Death, where is thy sting?
O Grave, where is thy victory ?
(1 Cor. xv. 55). But what else

than the religion of Jesus can fill
the soul with such confidence and
consolation? What has infidelity
to offer in the hour of deatlfto her
many votarieB ? What has she
ever done, and what can she do, to
enlighten the understanding and
fill the heart with confidence in
reference to the future? What
skeptic was ever known to say, as
does Paul, "We know that if our
earthly house of this tabernacle
were dissolved, we have a building
of God, a house not made with
hands, eternal in the heavens"?
Who but the Christian can say with
confidence, " To be absent from the
body is to be present with the
Lord" ? And again, " It is better
to depart and to be with Christ" ?
And still again, "There is a rest
which remains for the people of
God"? This is the language of
him, and of him only, who knows
in whom he has believed, and who
is fully persuaded that he is able to
keep that which he has committed
to him (2 Tim. i. 12).
5. The religion of the Lord Je
sus is just such a religion as we
all need (w. 26, 27). Notwith
standing all that infidels and scoff
ers have said against it, it so hap
pens that the man who understands
and obeys it most perfectly, is al
ways, other things being equal, the
most happy and the most useful
member of society. And so, also,
it is with whole communities and
nations. Those that are most com
pletely under the influence of the
religion of Christ, are always the
most happy and prosperous. The
religions of the ancient Egyptians,
Greeks, Romans, Celts, and Goths,
all failed because of their incapac
ity to make men happy. There
was nothing in them to satisfy the
longing desires of the human
heart. And for the same reason,
Brahmanism, Buddhism, Mahoinet-
anism, and all other systems of

HEBREWS.

225

false religion, are now waxing old
and "are ready to vanish away."
But Christianity is constantly gain
ing more power and influence over
mankind, as civilization advances.
And it is doing so simply "because
it presents to us a perfect Savior;
one who is " holy, harmless, unde
filed, separate from sinners, and
made higher than the heavens."
It reveals to us the only proper
antidote for sin, the only atonement
that is at all adequate to so meet
and satisfy the claims of the Divine
government, that God can be just
in justifying those who believe in
Jesus. It presents to us just such
motives as best serve to make us
hate sin, love holiness, do justice,
and walk humbly, righteously, and
fodly in this present world. And,
nally, it offers to us on the simple
conditions of faith and obedience,
just such a salvation as the heart
of every man desires : a salvation
from sin, death, hell, and the grave.
And, in a word, it withholds from
us nothing that is calculated to ele

vate, refine, and purify the heart ;
to make us like God ; to fit us for
doing his will here, and for enjoy
ing nis presence hereafter. Can
such a religion be a falsehood?
Judge the tree by its fruit.
6. How infinitely glorious and
exalted is the great High Priest of
our confession (ch. viii. 1, 2) 1
Having by the grace of God tasted
death for every man, and made an
atonement for the sins of the world,
he now sits as a priest upon his
throne, and officiates as a minister
of the heavenly Sanctuary and the
true Tabernacle. No wonder, then,
that all heaven is filled with his
praises, while the angels and the
redeemed behold his glory and
think of his condescending love in
providing for the ransom of mill
ions, who without his atoning sac
rifice must have perished forever.
" But angels can never express,
Nor saints who sit nearest his
throne,
How rich are his treasures of grace ;
No, this is a secret unknown."

SECTION VH (viii. 6-13).

In this short section, we have
another partial digression from the
main line of argument. Having
stated in the closing paragraph of
the last section that the sphere of
Christ's ministry is the heavenly
Sanctuary and. the true Tabernacle,
our author is naturally led to con
sider in the next place the superior
efficacy of his ministry. And this
pojnt ne actually introduces in the
sixth verse of this (the eighth)
chapter as the next subject for dis

cussion. Christ, he says, has ob
tained a ministry as much superior
to that of the Levitical priests, as
the Covenant of which he is the
Mediator is superior to the Old
Covenant of which Moses and the
Levitical priests were the media
tors. But having mentioned the
subject of the two covenants, his
thoughts are at once wholly en
grossed with this as his main
theme. The ministry of Christ
falls for awhile into the back
ground, and the active and compre
hensive mind of our author is

226

HEBREWS.

wholly occupied with the superior
excellencies of the New Covenant.
He argues from Jer. xxxi. 31-34,
that it excels the Old Covenant in
each of the following particulars :
I. The Old Covenant was faulty,
but the New is faultless (vv. 7, 8).
That is, relatively so. In one
sense, the Old Covenant was just as
perfect as the New. Each of them
was perfectly adapted to the end
for which it was designed. But
the former never did and never
could justify, sanctify, or save any
one. In these respects it was rela
tively faulty, and the New is fault
less. II. The Old Covenant was written
on stone, but the New is written
on the understanding and the
heart (v. 10. Compare 2 Cor. iii.
3, 7). And hence the latter is
far more efficacious in forming the
character and controlling the lives
of its subjects than the former. It
is of but little service that we have
the truth written on marble or
parchment, unless it is also put
into the understanding and en
graven on the hearts of the people.
III. The subjects of the Old Cov
enant were not all pious. Many
of them were really aliens to God,
while enjoying all the temporal and
civil privileges of the Theocracy.
But not so with the subjects of the
New Covenant. They must all, of
necessity, serve Jehovah as their
God, for he says : " I will be to
them for God, and they shall be to
me for a people" (v. 10).

IV. Most of the subjects of the
Old Covenant became such by a
birth of flesh (Gen. xv. 18; xvii.
7, 8, etc.) ; but the subjects of the
New Covenant must all be born of
water and of the Spirit (John iii.
3, 5). They must all be begotten
by the Holy Spirit through the
word of truth, the good seed of
the kingdom, before they can be
admitted to the rights and privi
leges of the New Institution (1
Cor. iv. 14, 15; Jas. i. 18, etc.).
And hence they must all know the
Lord, from the least of them even
to the greatest of them (v. 11).
V. There was nothing in the Old
Covenant that could really take
away sin (ch. x. 4). And hence,
notwithstanding the many daily,
weekly, and monthly sacrifices that
were offered to make purification
for the sins of the people, these
sins were all called into remem
brance again on the Day of Atone
ment (Lev. xvi). But not so un
der the New Covenant. The blood
of Christ procures for all its faith
ful and obedient subjects, free, full,
and everlasting forgiveness. And
hence, on the Day of Judgment, the
faithful in Christ will all be treated
as if they had never sinned (v. 12).
VI. The Old Covenant was abol
ished as a religious institution
when Christ was crucified (Eph. ii.
14-17; Col. ii. 14; Heb. vii. 11-
19); but the New Covenant will
continue while time endures (v. 13).

viii. 6, 7.]

HEBREWS.

227

TEXT AND COMMENTAKY.

(viii. 6) But now hath he * ob
tained a more excellent ministry,
by how much also he is 2 the
mediator of a better covenant,
1 2 Cor. iii. 6-11.
2 Ex. xx. 19-21 ; xxiv. 1-12 ; Deut.
v. 23-33 ; Psa. cvi. 23 ; Gal. iii. 19,
20 ; 1 Tim. 11-15.

Ch. viii. 6-13. Superiority of the
New Covenant.
6. But now hath he obtained
a more excellent ministry. — That
is, a ministry more excellent than
that of the Levitical priests. The
degree of this superior excellence
is measured, as our author now pro
ceeds to show, by the superior ex
cellence of the new and better
covenant of . which Christ has be
come the Mediator. The word medi
ator (/lEaltr/s) means one who in
tervenes or goes between two parties,
as an interpreter, a reconciler, an
internuncio, or an intercessor. "In
all ages, and in all parts of the
world," says Calmet, " there has
constantly prevailed such a sense
of the infinite holiness of the su
preme Divinity, with so deep a con
viction of the imperfections of hu
man nature and the guilt of man,
as to deter worshipers from coming
directly into the presence of a being
so awful; and recourse has there
fore been had to mediators. Among
the Sabians, the celestial intelli
gences were constituted mediators ;
among other idolaters, their various
idols; and this notion still prevails
in Hindostan and elsewhere. Sac
rifices were thought to be a-kind of
mediators ; and, in short, there has
been a universal feeling, a senti-

which was established 3upon
better promises.
(7) For *if that first cove
nant had been faultless, then
3 Rom. ix. 4; Gal. iii. 16-21;
Titus i. 2 ; 2 Peter i. 4.
4Ch.vii. 11, 18; Gal. iii. 21.

ment never forgotten, of the neces
sity of an interpreter or mediator
between God and man."
Under the Old Covenant, the
office of mediator was filled pri
marily by Moses (Ex. xx. 19-21 ;
xxiv ; Gal. iii. 19, 20); and after
him it seems that the high priest
discharged the duties of a mediator,
standing, as he ever did, between
God and the people, especially on
the Day of Atonement (Lev. xvi).
But under the New Covenant
there is but " one mediator between
God and man, the man Christ Jesus"
(1 Tim. ii. 5). He stands as secu
rity on the part of God, that he will
graciously fulfill all his promises to
man (ch. vii. 22) ; and on the part
of man he appears before God, not
only to plead our cause, but also to
make purification for our sins, with
his own blood, according to the
Scriptures. Through him God can
now be just in pardoning and justi
fying every obedient penitent be
liever; and through him, unworthy
as we are, we can now come to God,
as children to a father, and obtain
mercy and find grace for seasonable
help (ch. iv. 16).
The superior excellencies of the
" better covenant " and the " better
promises" will become more obvi
ous as we proceed with the exegesis
of the following verses.
7. For if that first covenant

228

HEBREWS.

[viii. 8.

should no place have been sought
for the second.
(8) For finding fault with
them he saith, 'Behold, the
1 Jek. xxxi. 31-34.

had been faultless, etc. — The
form of the argument which our
author uses here is the same which
he has employed in ch. vii. 11. If
the first covenant had been suffi
cient to accomplish God's purposes
with respect to the salvation of man,
then most assuredly he would never
have set it aside and made way for
another. " For if," as Paul argues
in his epistle to the Galatians (ch.
iii. 21), "there had been given a
law that was able to give life, then,
indeed, righteousness would have
been by law;" and the New Cove
nant in that event would never have
been inaugurated. But when it
was fully demonstrated that by the
deeds of law no flesh could be jus
tified before God (Rom. iii. 20;
Gal. ii. 16; iii. 11), then it pleased
God to give to his people a new and
better covenant, which is established
on better promises.
Let it not be supposed, however,
that God was in any way disap
pointed in his purposes with respect
to the Old Covenant. He can never
be disappointed, as man is often
disappointed; for known unto him
are all his works from eternity
(art' aiilvos, Acts xv. 18). The fact
is that the Law, or Old Covenant,
was never given for the purpose of
justifying any man. It was added
simply "on account of transgres
sions, till the seed should come, to
whom the promise was made;" and
it was intended to serve as a school
master in bringing us to Christ
(Gal. iii. 19, 24). But the Holy
Spirit often speaks of things rela
tively, according to our conceptions
of them. See, for example, Matt.

days come, saith the Lord, when
I will make * a new covenant
with the house of Israel and
with the house of Judah.
2 Matt. xxvi. 28; 1 Cor. xi. 25;
2 Cor. iii. 6.
xix. 17 and John i. 21. And just
so it is in this case. The Jews all
looked upon the Old Covenant as
the power of God for the salvation
of the seed of Abraham according
to the flesh. And viewed in this
light, it was of course faulty; for
by it no man ever was or ever could
be saved. And hence when God
had accomplished his benevolent
purposes in giving it to the people,
he then took it out of the way, and
gave to them a better covenant
" established on better promises."
8. For finding fault with
them. — Or as it may be rendered in
more exact harmony with the con
text: For finding fault he saith to
them. God found fault with the
Covenant, as above explained, and
he also found fault with the people,
for they were constantly transgress
ing the laws and requirements of
the Covenant; and it, as a conse
quence, was constantly condemning
them. Such an arrangement, there
fore, however necessary as a pre
liminary measure, was never in
tended to accomplish fully God's
benevolent designs and purposes
with regard to the salvation of the
world. And hence after the con
quest of Jerusalem by the Chal
deans, about 588 B. C, while the
captives were detained at Ramah,
God revived the hearts of his dis
consolate children by giving to them
the very encouraging series of
prophecies found in Jer. xxx-xxxi,
from which our author makes the
beautiful extract given in the fol
lowing verses.
Behold the days come, saith
the Lord, when I will make,

viii. 8.]

HEBREWS.

229

etc. — Or more literally : Behold the
days are coming, saith the Lord,
when I will accomplish (evvtsxeoa)
upon the house of Israel and upon
the house of Judah a new covenant.
Man makes a covenant with his
fellow-man; but God perfects his
arrangements according to the
counsel of his own will, and then
bestows them on (Ittl) his people.
And hence the idea of the prophet
seems to be this : that in the last
days, under the reign of the Mes
siah, God would himself complete
and bestow upon the house of Is
rael and upon the house of Judah
the arrangement (Sia9rtxt]) which,
though hid for ages, was really in
tended from the beginning for the
benefit of mankind.
The name Israel (l^'W]) means
"He will be a prince with God."
It was given (1) to Jacob himself,
Gen. xxxii. 28; (2) to all the de
scendants of Jacob taken collect
ively, Ex. iv. 22; (3) to the ten
tribes that revolted from Rehoboam,
1 Kings xii. 19, 20; and (4) to all
believers in Christ, Rom. ix. 6.
The term "house of Israel," as
used in our text, means evidently
the ten tribes that revolted from the
line of David, and made Jeroboam
their king, 975 B. C. Most of them
were carried away captive into As
syria by Shalmaneser, 721 B. C.
But some of them remained in
Canaan (2 Chron. xxx ; xxxi. 5, 6 ;
xxxiv. 6-9; xxxv. 16-19, etc.); and
others, it seems, returned thither
at different periods. See Jer. 1.
4-7; Ezra ii. 70; vi. 16-18; viii.
35, etc.
The name Judah (iTn.T) means
"praise," or he will be praised.
It was given (1) to the fourth son
of Jacob by Leah, Gen. xxix. 35 ;
(2) to his descendants, called also
the tribe of Judah, Num. i. 7; (3)
to all who followed Rehoboam, in
cluding the tribes of Judah and
Benjamin and some also from the

tribes of Simeon and Dan. (4)
After the captivity the name Jew
(TiT.) was applied indiscriminately
to all who were known to be of
any of the tribes of Israel, and even
to Jewish proselytes. And (5) it is
used by Paul to denote any be
liever in Christ (Rom. ii. 29).
In our text the appellations
"house of Israel" and "house of
Judah" are manifestly used, as in
the time ol Jeremiah, to denote all
the descendants of Israel. With
these and for these God promised
by that prophet that he would, in
the latter days, make a new and
better covenant than he had made
with their fathers at Mount Sinai.
But not with them as separate and
distinct houses, nor even as tribes ;
but simply as' individuals. All
tribal and family distinctions are
now lost in Israel ; and all who
now enter into covenant with God
become members of the one- houses
hold of faith, in which there is
neither Jew nor Greek, neither
bond nor free, neither male nor
female; but ali are one in Christ
Jesus (Gal. iii. 28).
But why is this called a new
covenant? Is it not the same as
that of which Paul speaks in Gal.
iii. 17; and which he says was
given to Abraham four hundred
and thirty years before the law
was given from Mount Sinai?
In order to answer these ques
tions properly it is necessary to go
back to the time when God called
Abraham out of Ur of Chaldea, and
examine the promise which God
then made to this illustrious patri
arch, in connection with all its
subsequent developments. The first
account of this promise is given in
Gen. xii. 1-3, as follows : "Now the
Lord had said unto Abraham, Get
thee out of thy country, and from
thy kindred, and from thy father's
house, unto a land that I will show
thee ; and I will make of thee a

230

HEBREWS.

[viii. 8.

great nation, and I will bless thee,
and make thy name great; and
thou shalt be a blessing : and I will
bless them that bless thee, and
curse him that curseth thee; and
in thee shall all the families of
the earth be blessed." The same
promise is variously repeated and
somewhat amplified in Gen. xiii.
14-17; xv. 1-6, 18-21; xvii. 1-8;
xxii. 15-18, etc.
Now, it is true that in these sev
eral passages we have given what
may be regarded as four distinct
promises. These are (1) a promise
that Abraham should have a nu
merous offspring; (2) that God
would be a God to him and to his
seed after him; (3) that he would
give to him and to his seed an ev
erlasting possession ; and (4) that
he would bless all the nations of
the earth through him and his seed.
These may of course be considered
as so many separate and distinct
promises ; but it is more in har
mony with the design of the Spirit
and the general tenor of the Holy
Scriptures to consider them as but
elementary parts of the one general
promise (Eph. ii. 12); having, how
ever, a double reference; the one
side of it looking to what was car
nal and temporal, and the other to
what was spiritual and eternal.
The first element of this promise,
for instance, was a pledge to Abra
ham that he should have a numer
ous family; first, according to the
flesh; and secondly, according to
the Spirit: the second that God
would be a God to both of these
families, though in a far higher
sense to the latter than to the for
mer: the third, that each of them
should become heirs of an everlast
ing inheritance : and the fourth, that
through each of them the world
would be blessed.
For awhile, the spiritual side of
the promise was almost wholly con
cealed in the distance behind the

carnal; which from time to time
became more and more prominent
by sundry new developments. The
most important of these was the
covenant of circumcision, given in
Gen. xvii. 9-14. This was a sign
of the more general and compre
hensive covenant which God made
with Abraham in reference to his
natural posterity. It served to dis
tinguish the Hebrew race from all
others; and it was to all of them,
save those only who were excepted
by special enactment, a pledge of
the promised inheritance; while it
had at the same time, like other
elements of the carnal promise, a
typical significance, looking to the
spiritual circumcision of the family
of the faithful. See Rom. ii. 28,
29; Eph. i. 13, 14; Phil. iii. 3; Col.
ii. 9-12.
At length, just four hundred and
thirty years after the giving of this
twofold promise to Abraham, the
carnal side of it was fully devel
oped into the Old or Sinaitic Cove-
vant. In this were of course em
braced many various and distinct
elements, such as the laws and or
dinances relating to the different
kinds of sacrifices, the consecration
of the Levites, the covenant of the
priesthood, etc.; all serving, how
ever, to form and perfect one great
national Institution, answering all
the ends and purposes of civil gov
ernment; and serving at the same
time to check the progress of idol
atry, to illustrate the exceeding
heinousness of sin and the necessity
of holiness, and also to typify and
adumbrate the glorious realities
embraced in the spiritual side of
the Abrahamic promise, which in
due time was also to be developed
into a far more gracious and com
prehensive Institution. In the
meantime the carnal was the stay
and support of the spiritual, while
the spiritual served also to preserve
and sanctify the carnal. They

viii. 8.]

HEBREWS.

231

were united, but not blended to
gether: for "the Law is not of
faith," says Paul (Gal. iii. 12); and
again he says in substance, Faith
is not of the Law (Rom. xi. 6).
So matters stood until Christ
came, "made of a woman made
under the Law, to redeem them
that were under the Law" (Gal. iv.
4, 5). For about three and a half
years he instructed the people,
and, by his personal ministry, de
veloped to a great extent the beau
ties, riches, and superlative excel
lencies of the spiritual element of
the Abrahamic promise. But still
it was in an imperfect state, not
yet having received its full and
proper development. Nor could
this be done really while the first
Institution was standing. It was
necessary that the Old Covenant
should be abrogated before the
New could be fully inaugurated.
This was done at the death of
Christ. Then the Law of Moses
was taken out of the way, being
nailed to the cross (Col. ii. 14).
After that it was no longer binding
on any one as a religious Institu
tion; though it was through the
forbearance of God allowed to re
main as a- civil Institution, for
about thirty-six years longer, until
the destruction of Jerusalem by the
Romans in A. D. 70. In the mean
time the spiritual element of the
Abrahamic promise was fully de
veloped in the Church of Christ,
which was set up as a separate and
distinct Institution on the Day of
Pentecost which next followed after
his death, burial, and resurrection.
Then, for the first time, he was
publicly proclaimed to the world as
the anointed Sovereign of the uni
verse (Acts ii. 36) ; and then also

believing penitents were first re
quired to be baptized by his au
thority into the name of the Father,
and of the Son, and of the Holy
Spirit. Compare Matt, xxviii. 19
with Acts ii. 38. From that time
forward, -the Church of Christ is
repeatedly spoken of as an existing
reality, a distinct and independent
body, enjoying the many blessings
and privileges of the New Cove
nant. See Acts ii. 47; v. 11; viii.
1, 3; ix. 31; xi. 15; Col. i. 13, etc.
It will now be an easy matter for
the reader to reconcile Gal. iii. 17
with Jer. xxxi. 31. When Paul,
writing to the Galatians, says, the
covenant concerning Christ (tit
Xpiatov) was given to Abraham
four hundred and thirty years be
fore the giving of the Law upon
Mount Sinai, he refers simply to
the spiritual elements of the Abra
hamic promise. But when with
Jeremiah, he speaks of the consti
tution, laws, and ordinances of the
Church of Christ, as a new cove
nant, lie then manifestly refers to
the full and perfect development of
the spiritual side of the aforesaid
promise under the personal reign
and administration of the Lord
Jesus. They were identical in the
sense in which an oak is identical
with the acorn from which it is
produced ; and in like manner they
were also very different. But in
no proper sense was either of them
identical with the Old Covenant;
the Old being to the New as the
shadow is to the substance, or as
the type is to the antitype (Col. ii.
17; Heb. x. 1).
All this may perhaps be made
still more evident to some of my
youthful readers by means of the
following diagram :

232

HEBREWS.

[viii. 8;

DIAGRAM OF THE TWO COVENANTS.

Expl an attons.— ac Promise made to
Abraham 1921 B. C; de Circumcision
ordained 1892 B. C; fg Inauguration
of the Old Covenant 1491 B, C; hi The
Law abrogated A. D. 34 ; jk Jerusalem
destroyed A. D. 70; I Birth of Christ
A.D.I; mn Baptism of Christ A. D.
SO ; op Inauguration of the New Cove
nant fifty daya after the resurrection
or Christ A. D. 34. B. C. and A. D,
have both reference to the year of
Christ's birth, not to tho erroneous
epoch of Dlonyslus,

"Abraham believed God, audit was counted
unto him for righteousness." (Bom. iv, 3.)
In like manner were justified, not by works
of law, but by faith in God, all the saved both
of the Patriarchal and the Jewish, age. See
Gal. iii, 9; Heb. xi, etc.
The descendants of Abraham through Jacob
were all by virtue of their natural birth made
heirs of whatever blessings pertained to the
carnal side of the promise : but it was only by
faith that they were made partakers of such
as belonged to the spiritual side.

THE NEW COVENANT.

(Jer.

ri, 31.)

" By grace are ye saved through, faith."
(Eph. ii, 8.)
" If ye be Christ's, then are ye Abraham's
seed, and heirs according to the promise."
(Gal. iii, 29.)

Vlll.

9, 10.]

HEBREWS.

233

(9) Not according to ' the
covenant that I made with their
fathers, in the day when 2 1 took
them by the hand to lead them
out of the land of Egypt; be
cause 3 they continued not in my
covenant, and * I regarded them
not, saith the Lord.
1 Ch. ix. 18-20 ; Ex. xxiv. 3-11 ; 2
Cor. iii. 5-18; Gal. iii. 15-19; iv.
19-31. 2 Ex. xiii. 21, 22 ; xiv. 19, 20, 24 ;
xix. 4, 5.
3 Ex. xxxii. 8; Deut. xxix. 25-
28 ; xxxi. 16-18 ; Josh, xxiii. 14-16 ;
2 Kings xvii. 13-23.

9. Not according to the cov
enant : — That is, the Sinaitic Cov
enant into which the carnal ele
ment of the Abrahamic promise
was finally expanded. The word
day is here used metaphorically
for the period during which God
led the people on their way from
Egypt to Canaan. Certain pledges
were of course given to them before
they left Egypt, but the Covenant
was made at Sinai. See referen
ces. because they continued not
in my covenant. — God here gives
the reason why he was about to ac
complish upon the house of Israel
and the house of Judah a new cov
enant. It had now become mani
fest that by the Old Covenant no
flesh could be justified before God :
for the people were continually
violating its requirements, and con
sequently God was under the ne
cessity, so to speak, of rejecting
them. and I regarded them not,
saith the Lord. — Because they
rejected me and my covenant, saith
Jehovah, I also rejected them. The
Hebrew may be literally rendered
as follows : For they broke my cov
enant, and I was a lord to them.
20

(10) For this is the covenant
that I will make with the house
of Israel after those days, saith
the Lord ; 6 1 will put my laws
into their mind, and write them
in their hearts : and 6 1 will be
to them a God, and they shall
be to me a people :
4 Judges x. 13, 14 ; Amos v. 22.
5 Ezek. xi. 19; -xxxvi. 26, 27;
Matt. xiii. 23 ; 2 Cor. iii. 3, 7, 8 ;
Jas. i. 18, 21 ; 1 Pet. i. 23.
6 Gen. xvii. 7, 8 ; Ex. xix. 5, 6 ;
Jer. xxiv. 7 ; xxxi. 1, 33 ; xxxii.
38 ; Hos. ii. 23 ; Zech. viii. 8 ; 2 Cor.
vi. 16.

That is, 1 treated them as a lord
treats his unfaithful servants : I re
jected them (D3 'Etyn 'PJK1).
10. For this is the covenant,
etc. — The Apostle now proceeds to
state, according to the prophecy of
Jeremiah, the several points of dif
ference between the Old and the
New Covenant: the first of which
consists in the carnal externality
of the former, and the spiritual in-
ternality of the latter.
I will put my laws into their
minds, etc. — The ten fundamental
precepts of the Old Covenant were
written on two tables of stone (Ex.
xxxiv. 1, 28; Deut. x. 1-5; 2 Cor.
iii. 7), and the other laws and or
dinances most likely on skins pre
pared for the purpose (Ex. xxiv.
7; Heb. ix. 19; x. 7). Many of
the pious Hebrews no doubt, like
David, treasured up these laws in
their minds and in their hearts
(Psa. cxix. 11); and, like Abraham,
they were justified by faith through
the covenant concerning Christ.
But multitudes of those who lived
under the Old Covenant never re
ceived the impress of God's law
upon either their understanding or
their hearts. And hence it was al
ways to them but as a letter in-

234

HEBREWS.

[viii. 11.

(11) And they shall not
1 2 Kings xvii. 27, 28 ; 2 Chron.
xxx. 22 ; Ezra vii. 25.

scribed on stone, and not as an in
dwelling and life-giving power in
scribed on their hearts (2 Cor. iii.
6). But not so under the New
Covenant. For unless a man is be
gotten by the Spirit, through the
word of truth, the good seed of the
kingdom, he can not become a
member of it, nor can he be a par
taker of its benefits. Compare
John iii. 3, 5, with 1 Cor. iv. 15 ;
Jas. i. 18; 1 Pet. i. 23. God first
enlightens the understanding by
means of his inspired word, and
then he inscribes it on the heart.
Through the heart, the truth affects
the will, and through the will it
controls and sanctifies the life, so
that all the members of the New
Covenant are really " voluntary
offerings," according to the promise
of God to his Son (Psa. ex. 3). It
is not therefore "the letter," but it
is "the law of the Spirit of life in
Christ Jesus" that constrains us to
do the will of God from the heart.
and I will be to them a God,
etc. — This is the second of the
" better promises " on which the
New Covenant is established. Un
der the Old Covenant, there were
of course many true believers who,
like Abraham, took Jehovah to be
their God, all of whom he received
and acknowledged as his people
(Ex. xix. 5 ; Lev. xxvi. 12). But
many, not knowing their right
hands from their left, were of
course incapable of so receiving
him, and others were not willing to
do so, preferring the worship of
Baal, and other heathen idols, to
the worship of the only living and
true God. " The fact is," says
Delitzsch, " there is no period in
the history of Israel before the cap
tivity, in which more or less idolaj
try was not united with the wor-

teach every man his | neighbor :
townsman, | and every man his
brother, saying, 1Know the

ship of Jehovah, except it be in the
time of David and the first years
of Solomon, during which the in
fluence of Samuel continued to be
felt. And when, by the captivity,
idol worship was completely eradi
cated from the people, as far at
least as regards that part of it
which returned, it is well known
that a hypocritical letter worship
got the mastery over them, which
was very little better." But un
der the New Economy, no such
state of things is at all possible.
No one can really become a mem
ber of the New Covenant, except
by faith and obedience (Mark xvi.
16; Acts ii. 38, etc.), and no one
can continue to be a member of it
except on the same conditions (ch.
vi. 4-6; x. 26-31; 2 Pet. i. 1-11).
" Know ye therefore," says Paul,
"that they who are of faith, the
same are the children of Abraham,
and heirs accordingto the promise"
(Gal. iii. 7, 29). To all such, God
is now a God in even a higher
sense than he was to the ancient
patriarchs, for to none of them was
the Holy Spirit given, as it is now
given to all the subjects of the New
Covenant, because that Jesus was
not then glorified (John vii. 37-39).
But now we are not only brought
nearer to God by the offering of
Christ, but we are also filled with
his Spirit, through which we are
enabled to cry """ Abba, Father "
(Gal. iv. 6). Thus it is that Jeho
vah is now our God, and that we
are his people " in truth and in
righteousness" (Zech. viii. 8).
11. And they shall teach every
man his neighbor, etc. — The
word politcs (itoxitrjs) means a cit
izen, and with the possessive pro
noun his (avtoi), as in our text, it
meaaaafellotc-citizen. And hence

viii. 11. J

HEBREWS.

235

Lord: for 'all shall know me,
1 Jer. xxiv. 7 ; Ezek. xxxiv. 30 ;
xxxix. 22 ; Hab. ii. 14.

the whole verse may be properly
rendered as follows : And they
shall not teach every one his fel
low-citizen, and every one his
brother, saying, Know the Lord :
for all will know me from the least
to the greatest of them.
But of whom does the Lord
speak when he says, They will all
know me ? Evidently, of the mem
bers of the New Covenant, and of
these only. They must all know
the Lord from the least of them even
to the greatest of them. And hence
we have given here a very striking
point of contrast between the Old
and the New Covenant. For if we
except the few Gentile proselytes,
who on condition of their being
circumcised, were admitted to some
of the rights and privileges of the
Theocracy, all the subjects of the
Old Covenant had to be taught to
know the Lord. But not so under
the New Covenant. No one, ig
norant of Jehovah, can possibly
become a member of it: "for he
that cometh to God must believe
that he is, and that he is the re
warder of them that diligently seek
him" (ch. xi. 4).
The ground of this difference
will become more obvious if we re
flect for a moment on the relation
which the Old Covenant sustained
to the New, and also on the lead
ing object for which the Old was
instituted. Be it observed, then,
that to communicate to mankind,
in a clear and intelligible way, the
whole plan of redemption through
Christ, was a very difficult and in
tricate problem ; difficult in itself on
account of its unique and super
natural character;' difficult on ac
count of the many imperfections

from the least to the great
est. (11) rrXifffiov Rec. rroXi-rqv Lach., Tisch.,
T. S. Green, Alford, K, a, b, d, e, etc., P.
Syriac, Ph. Syriac, Coptic, Armenian, etc.

of the languages through which it
had to be communicated; and diffi
cult also on account of the preter
natural blindness and depravity of
the human heart. Now, in order
to overcome these and other like
obstacles, as far as possible, and
to make the scheme of redemption
plain and intelligible to all, it
pleased God to explain and illus
trate it by means of a series of
material signs and symbols, which
none of course but a Being of in
finite knowledge was capable of in
venting. For this purpose, he
made Abraham the father of two
families, the first embracing all his
posterity according to the flesh,
save such only as God himself saw
fit to eliminate by special enact
ment, and the second embracing
all who have the faith of Abraham.
The first were made types of the
second with respect to their birth,
their circumcision, their inherit
ance, etc. The first became mem
bers of the Old Covenant, whether
in its incipiency or in its fully de
veloped state, by virtue of their
natural birth, just as all mankind
are by their natural birth made
subject to the conditions of the
Adamic covenant, and as the de
scendants of Levi were by virtue
of their birth made subject to the
conditions of the Levitical cove
nant. This is evident from such
considerations as the following:
(1) from the terms of the covenant
which God made with Abraham
respecting himself and his poster
ity (Gen. xvii. 7, 8) ; (2) from the
fact that every male that was found
to be uncircumcised after the
eighth day was to be regarded and
treated as a transgressor of the

236

HEBREWS.

[viii. 12.

(12) For JI will be merciful
to their unrighteousness, and
1 Ch. x. 17 ; Isa. xliii. 25 ; xliv.
22 ; Jer. xxxiii. 8 ; 1. 20; Mic. vii.

covenant (Gen. xvii. 14); (3) from
the fact that all females of the
stock of Abraham, through Jacob,
were from their birth regarded aa
members of the Covenant (see, for
instance, Num. xxxvi); (4) from
the fact that this is every-where
conceded by Christ and his Apos
tles, as well as by the ancient
prophets (see Matt. iii. 9 ; John
viii. 33, 37, etc.); and (5) from the
existing analogies between the Old
and the New Covenant. As the
family of the faithful now become
members of the New Covenant by
being born of water and of the
Spirit (John iii. 3, 5), so also the
children of Abraham, by natural
descent, became members of the
Old Covenant by being born of the
flesh. Now this being so, one of the
first lessons which the subjects of
the Old Covenant had to learn was
to know the Lord. But this neces
sity does not, and can not, exist
under the New Covenant, for its
subjects are " born, not of blood,
nor of the will of the flesh, nor of
the will of man, but of God"
(John i. 13). God begets us, not
by natural generation, but by
means of "the word of truth, that
we should be a kind of first-fruits
of his creatures" (Jas. i. 18). And
hence it is evident that all the sub
jects of the New Covenant must
know the Lord. True, indeed,
they are required to grow in
knowledge, as well as in the grace
of our Lord and Savior Jesus
Christ (2 Peter iii. 18). Leaving
the rudiments of the doctrine of
Christ, we must go on to perfec
tion, but not by learning again to
know the Lord. This is the Alpha

their sins and their iniquities
will I remember no more.
19 ; 1 John i. 7-9 ; ii. 1, 2 ; Eev. i.
5.

of the Christian Religion, without
which no one ever did or ever can
become a subject of the New Cov
enant, ana a partaker of its bene
fits. 12. For I will be merciful to
their unrighteousness. — This is
given as the fourth of the "better
promises" on which the New Cov
enant is established. The law
having a mere shadow of the good
things pertaining to the New Cov
enant, could never with its bloody
rites take away the sins of the peo
ple (ch. x. 4). And hence, on the
Day of Atonement all the sins of
the year, for which many sacrifices
had already been offered, were
again called into remembrance.
But under the New Covenant the
case is wholly different, for the
blood of Christ cleanses us
thoroughly from all our sins (1
John i. 7). It is to the moral gov
ernment of the universe what the
blood of bulls and of goats was to
the symbolical government of the
Jews. It meets fully and satisfac
torily the claims of the Divine gov
ernment against every penitent be
liever, and procures for him, on
given conditions, free, full, and ab
solute forgiveness. And hence it
is that those who are justified by
faith through the blood of Christ,
have no more consciousness of their
past sins. God treats them as if
they had never sinned, for he says:
"Their sins and their iniquities
will I remember no more." That
is, he deals with the justified as if
their sins were wholly forgotten, so
that no one can ever successfully
prefer a charge against the elect of
God. See Isa. liv. 17; Rom. viii.
33.'

viii. 13.]

HEBREWS.

237

(13) In that he saith, A new
covenant, "he hath made the
first *old. Now that which de-
JCh. vii. 11, 12, 18, 19; ix. 9,10.

13. In that he saith, A new
covenant, etc. — The terms old
and new are relative. And hence
the Apostle argues that the use of
the epithet new implies that the
first had become old. Nay more,
he further insists that the Old Cov
enant was even then " ready to van
ish away." As a religious Institu
tion, it was, as we have seen, abol
ished when Christ was crucified.
He then took it out of the way,
nailing it to his cross (Col. ii. 14).
And as a civil Institution it con
tinued for only about seven years
after the writing of this Epistle.
God then took it entirely out of the
way, forever abolishing at the same
time the whole Tabernacle service
in order to stay more effectually the
hand of persecution, and correct
the extreme judaizing tendencies
that were then threatening to cor
rupt the simplicity of the Gospel,
especially throughout Palestine.
REFLECTIONS.
1. What a blessed thing it is to
be a subject of the new and better
covenant: to enjoy its rights and
Erivileges here, and its eternal
onors and rewards hereafter (v.
6). To have Jehovah for our God,
to have his laws and ordinances in
scribed as a living power on our
hearts, and to have our sins and
iniquities all blotted out through
the blood of Christ, knowing at the
same time that if "our earthly
house of this tabernacle were dis
solved, we have a building of God,
a house not made with hands, eter
nal in the heavens " — what more
could we desire than this ?
2. No irresponsible persons,

cayeth and waxeth old is * ready
to vanish away.
2 Matt. xxiv. 15-35.

whether they be infants or idiots,
can become -members of the New
Covenant (v. 11). For God him
self says of its subjects that they
will all know him, from the least
even to the greatest of them. But
such knowledge is above the capac
ity of infants and idiots. And
hence they can never be lawfully
received as members of the church
of Christ. True, indeed, all who
were of the seed of Abraham and
of the stock of Israel, became
members of the Old Covenant by
virtue of their birth. But these
were but types of those who by a
birth of water, and of the Spirit
put on Christ and receive the sign
and seal of the New Covenant
(Rom. ii. 28, 29 ; Phii. iii. 3 ; Col.
ii. 9-12; Eph. i. 13, 14). The
babes of the New Covenant are
therefore the new converts who be
lieve in Christ and obey his com
mandments (Matt, xviii. 6).
3. Let it not be supposed, how
ever, that those who die in their in
fancy are excluded from the bene
fits of Christ's death and mediation.
By no means : for we say with
truth, as did Paul (Rom. v. 15-17),
" In him the tribes of Adam boast
More blessings than their fathers
lost."
Though infants are not proper sub
jects of the New Covenant, they
are nevertheless all embraced in
the more comprehensive arrange
ment of the Godhead, made for the
benefit of all classes of mankind.
Those, therefore, who die in their
infancy will be saved, uncondition
ally on their part, through the sac
rifice and mediation of the Lord
Jesus. " For as by the one man's

238

HEBREWS.

disobedience the many were made
sinners, so by the obedience of the
one shall the many be made right
eous" (Rom. v. 19); that is, so far
as it respects the Adamic covenant.
And hence it follows that all man
kind will in due time be saved,
through Christ, from the effects of
the first transgression. And then
will be fulfilled in its fullest sense
the saying of the Psalmist, " Out
of the mouth of babes and suck
lings hast thou ordained strength,
because of thine enemies, that thou
mightest still the enemy and the
avenger" (Psa. viii. 2).
4. The New Covenant was framed
for the benefit of those, and only
those, who have attained to the
years of responsibility. In it and
through it we have given all that is
really necessary to the attainment
of life and godliness. He who be
lieves, repents, and is baptized by
the authority of Christ into the
name of the Father, and of the Son,
and of the Holy Spirit, has the full
est possible assurance that his past
sins are all forgiven (Mark xvi. 16 ;
Acts ii. 38) ; and if, giving all dili
gence, he continue in well doing,
he has then also the assurance that
in the end he will receive an
abundant entrance into God's ever
lasting kingdom (2 Pet. i. 5-11).
But he who, on the other hand,
willfully neglects these laws and
ordinances of the New Covenant,
will just as certainly be banished
with an everlasting destruction from
the presence of the Lord and from
the glory of his power (Mark xvi.
16; 2 Thess. i. 8, 9). And hence
it follows that every one who has
in his possession the Holy Script
ures, may even now read and un
derstand his destiny. On this
point there oan be no mistake or
failure so far as it respects God.
" He is not a man that he should
lie, nor is he the Son of man that he
should repent" What a man sows,

he will most assuredly reap : " He
that soweth to his flesh shall of the
flesh reap corruption; but he that
soweth to the Spirit shall of the
Spirit reap life everlasting" (Gal.
vi. 8).
5. But how is it with the mill
ions who have no knowledge of
God, nor of the gracious provisions
of the New Covenant ? Will they
be saved, or will they be lost? If
lost, it will not be on account of the
Adamic transgression, for as we
have seen, all will be finally saved
from it through Christ. Nor will
it be on the ground that they have
rejected Christ, and the offer of
salvation through him; for this
they have not done. But it will
be simply owing to their own per
sonal transgressions, many of
which they have all committed
(Rom. i. 18-32); and from which
there is no salvation but through
Christ (Acts iv. 12).
If saved at all, then, it must be
by means of the Gospel. But how
Can they be saved by that of which
they have no knowledge ? Does
not Paul say thai the Gospel is the
power of God for salvation to every
one that believeth, because in it is
revealed God's plan of justification
by faith in order to faith (Rom. i.
16, 17)? And does not the com
mission given by Christ to his apos
tles, and through them to the
church (Matt. xxviii. 18-20),
clearly indicate that there is no sal
vation for those who are dead in
trespasses and sins (Eph. ii. 1-3),
except through the knowledge and
faith of the Gospel ? And did not
the apostles act constantly under
the influence of this conviction?
When charged, as they doubtless
often were, with being beside
themselves in their great zeal to
save the world from sin and death,
the defense which Paul makes in
his own behalf and also in behalf
of his brethren is simply this;

HEBREWS.

239

" The love of Christ constrains us ;
because we thus judge,- that if one
died for all, then were all dead;
and that he died for all, that they
who live should not henceforth live
unto themselves, but unto him who
died for them, and rose again" (2
Cor. v. 14, 15). On no other hy
pothesis can we explain the labors
and" teachings of the apostles than
that they looked upon the whole
heathen world as lost, eternally
and irrecoverably lost, unless saved
by the Gospel. That some men
may still, under extraordinary cir
cumstances, be saved, as were the
ancient patriarchs, with a very lim
ited knowledge of God and of his
Gospel, we may, I think, joyfully
concede. But that any one who
lives and dies in idolatry, can ever
be admitted to a participation in
the honors and privileges of God's

everlasting kingdom, seems to me
to be quite impossible ; for "this is
eternal life, that they might know
thee the only true God, and Jesus
Christ whom thou hast sent" (John
xvii. 3).
7. We see, then, the wisdom and
benevolence of God in making the
church the pillar and ground of
the truth (1 Tim. iii. 15) ; the gol
den candlestick that is to dispense
the light of the Gospel to the be
nighted nations of the earth (Matt.
v. 14; Phil. ii. 15; Rev. i. 20).
Let her then faithfully fulfill her
mission, as did the apostles, and
very soon the idols of the heathen
will be cast "to the moles and to
the bats," and the whole earth will
be filled with the knowledge and
the glory of the Lord (Isa. xi. 6-
9)-

SECTION VIH (ix. 1-x. 18).

ANALYSIS.
The Apostle having sufficiently
considered the superiority of the
New Covenant, proceeds now to
demonstrate more fully and partic
ularly the superiority of Christ's
ministry and sacrifice.
1. He begins the discussion by
referring to the structure and furni
ture of the Jewish Tabernacle (ch.
ix. 1-5). The first covenant, he
says, had ordinances of Divine serv
ice and a worldly Sanctuary.
This consisted of two apartments,
each of which was also called a
Sanctuary, in the first of which,
commonly called the Holy Place,
were the Candlestick, the Table of
Shewbread, and the Altar of In

cense; and in the second, known
as the Most Holy Place, was the
Ark of the Covenant, wherein were
the golden vase that had manna,
Aaron's rod that budded, and the
Tables of the Covenant ; and over
the Ark were the Cherubim of
glory overshadowing the Mercy
seat. It. He notices, in the second
place, the services which were per
formed in these two apartments,
and also the typical and transitory
nature of the several ordinances
which appertained to the Old Econ
omy (vv. 6-10).
1. The priests went into the Holy
Place every day, performing the re
quired services.
2. But into the Most Holy Place,

240

HEBREWS.

the High Priest went alone, once
every year, to make an atonement
for himself and for the errors of
the people, by which arrangement
was divinely indicated the compar
ative darkness of that dispensation.
For 3. The Tabernacle was but a
figure for the time being, reaching
down to the period of renovation,
according to whieh were performed
many carnal rites and ceremonies
which never could purify the con
science of any one. For
(1.) Reason could perceive no
moral or natural connection be
tween the means and the ends.
(2.) God had not yet given to
mankind any satisfactory explana
tion of these matters. And hence
the necessity of the Inner Vail
during that dispensation, to indicate
that the way into heaven was not
yet made manifest.
III. But Christ having appeared
as the High Priest of the New
Economy, entered through a greater
and more perfect tabernacle into
the heavenly ¦ Sanctuary, not with
the blood of bulls and of goats, but
with his own blood, thereby procur
ing eternal redemption for us, and
purifying our consciences also from
dead works (vv. 11-14). Thus is
indicated the superiority of Christ's
ministry in several ways. For
1. On his way into the heavenly
Sanctuary, he passed through, not
a material structure, such as the
Holy Place of the Tabernacle and
Temple, but through the true and
spiritual Tabernacle of the new
creation. 2. He wont into heaven itself,
and not into a mere symbol of it.
3. He went by means of his own
blood, rendered infinitely efficacious
by the eternal Spirit through which
it was offered.
4. By means of this one offering
he has procured for us eternal re
demption, and purified our con

sciences from dead works, thereby
qualifying us for the service of the
living God.
IVT The Apostle next contem
plates Christ as the Mediator of the
New Covenant, procuring, by means
of his death, full forgiveness for all
the faithful of the Old Covenant,
and securing at the same time for
the saints under both dispensations
the right and title of the eternal in
heritance (v. 15). But in order to
this, he argues that it was neces
sary that Christ should first die for
all. This he illustrates
1. By the case of a testator. A
will, he says, is of no force what
ever until after the death of the
testator. And just so, it was neces
sary that Christ should die before
any one could read his title clear to
mansions in the skies (w. 16, 17).
2. By the still more analogous
case of the Old Covenant, which,
as the Hebrews knew, was inaugu
rated with the shedding and sprink
ling of blood (vv. 18-24). And
hence Paul argues, that the death
of Christ was necessary in order
to the inauguration of the New
Covenant, and the full enjoyment
of the eternal inheritance.
V. The Apostle would next cau
tion his readers against pressing
these analogies too far (vv. 25-28).
It is true that the services of Moses
in the inauguration of the Old Cove
nant, and also those of the high
priest in its subsequent regular ad
ministration, resembled, in some
respects, the services of Christ as
our mediator and high priest. But
it should be observed that there are
also between these sundry points
of contrast as well as of resem
blance. For
1. The priest of the Old Cove
nant offered simply the blood of
clean and innocent animals, but
Christ offered his own blood (v.
26). 2. Their offerings were numer-

HEBREWS.

241

ous, but Christ made but one offer
ing (w. 25, 26).
3. When the high priest had fin
ished the work of one year on the
Day of Atonement, he came out of
the Tabernacle 'still defiled by sin,
and he had therefore to repeat the
same services year by year. But
not so with Christ. He died once
and only once laden with the sins
of the world (Isa. liii. 6 ; 2 Cor. v.
21 ; 1 Pet. ii. 24) ; after which he
was declared righteous by the Su
preme Judge of the universe (John
xvi. 10; Acts v. 32; Rom. i. 4;
Phil. ii. 9, etc.). And hence when
he again appears there will be no
sin upon him. He will then ap
pear in glory for the salvation of
those who look confidently for his
appearing. VI. From these points of con
trast, our author is next led to con
sider the utter moral inefficacy of
the Levitical offerings, and the full
and complete efficacy of the one of
fering of Christ. The first of these
points forms the scope of his argu
ment in ch. x. 1—4. The Law, he
says, having but a shadow, and not
the exact image, of the good things
to come, could never with its
bloody sacrifices and carnal ordi
nances take away sins. This he
proves from the fact that even those
sins for which the daily, weekly,
monthly, and yearly sacrifices had
been offered, were again brought
into remembrance on the Day of
Atonement. 21

VII. But the sacrifice of Christ,
fulfilling as it does the perfect will
of God, enables him to be just in
justifying every true believer.
And hence it procures for all such
free, full, and everlasting forgive
ness (w. 5-18).
This section may be divided into
the seven following paragraphs :
I. Ch. ix. 1-5. The structure,
arrangement, and furniture of the
ancient Tabernacle.
II. Ch. ix. 6-10. Symbolical serv
ices of the Tabernacle, indicating
the comparative darkness of the
Jewish age, and the insufficiency
of its carnal rites and oidinan-
ees. III. Ch. ix. 11-14. The higher,
purer, and more perfect services
of Christ.
IV. Ch. ix. 15-24. The eternal
inheritance secured for the called
and faithful of all ages, through the
death and mediation of the Lord
Jesus. V. Ch. ix. 25-28. Further illus
trations of the differences between
the Levitical services and those
rendered by Christ as the high
priest of our confession.
VI. Ch. x. 1-4. The utter moral
inefficacy of tho Levitical offerings.
VII. Ch. x. 5-18. The all-suffi
ciency of the one offering of Christ
shown (1) in its fulfilling the will
of God ; and (2) in the full and
complete forgiveness which it pro
cures for every obedient believer.

242

HEBREWS.

[ix. 1.

TEXT AND COMMENTAKY.

(ix. 1) Then verily ' the first
covenant 2 had also ordinances
of divine service, and 3 a worldly
sanctuary. 1 Ch. viii. 7, 13.
2 Lev. xviii. 4, 30 ; xxii. 9 ; Num.
ix. 12.

I. Ch. ix. 1-5. The structure, ar
rangement and furniture of the
Jewish Tabernacle.
1. Then verily the first cove
nant. — The Apostle returns here
to the line of argument from which
he was led off in the sixth verse of
the eighth chapter by a compari
son of the two covenants. In the
fifth verse of the same chapter he
speaks of the high priest under
the first covenant serving the Taber
nacle of Moses, which, he says, was
but a shadowy representation of the
heavenly things belonging to the
second covenant. And now he
simply concedes what is really im
plied in ch. viii. 5, that the first
covenant had its " ordinances of
Divine service, and a worldly sanct
uary." His object is not in any
way to disparage the Old Covenant,
but to honor it as far as truth will
permit. And hence he readily
grants that it, as well as the New
Covenant, was of Divine origin ;
that it had the ordinances of Divine
service appointed by God himself,
and a worldly sanctuary framed in
every respect according to the pat
tern which God showed to Moses
in the Mount.
The word covenant (SiaSrjxrj) is
not expressed in the original; but
is manifestly implied, as may be
seen from both what precedes and

(2) For there was 'a taber
nacle made ; 5 the first, wherein
3 Ex. xxv. 8; xxx. 13, 24; xxxvi.
1, 3, 4 ; Lev. iv. 6 ; x. 4 ; xxi. 12.
4 Ex. xxvi. 1-30.
5 Ex. xxvi. 33, 35 ; xl. 22-27.

what follows. And it is, therefore,
now generally conceded that the
word covenant, and not tabernacle
(axrivrt), should be supplied in our
English text. The word rendered
ordinances (Sixano/iata) is a verbal
noun, and means (1) a righteous
action, an act by which righteous
ness is fulfilled (Rom. v. 18) ; (2) a
righteous judgment, indicating that
a sinner is made righteous through
the righteousness of Christ (Bom.
v. 16) ; (3) a righteous decree or
appointment, an ordinance, law,
rule, or regulation relating to
the worship of God. In this last
sense, the word is manifestly used
in our text and also in the tenth
verse of this chapter. The word
sanctuary (ayiov, BHp. ^Hp?) means
here, as in Ex. xxv. 8, a holy dwell
ing place, referring to the entire
Tabernacle. It is called a worldly
(xoafiixov) sanctuary in contrast
with the heavenly (irtovpdviov) sanct
uary of the New Covenant (ch.
viii. 2; ix. 23). It was a material
perishable structure made with
hands, and pertained wholly to
this perishable world. But not so
with the heavenly sanctuary. It,
including both apartments, is "a
building of God, a house not made
with hands," and it will endure
forever. 2. For there was a tabernacle
made. — Our author now proceeds

ix. 2.]

HEBREWS.

243-

.was xthe candlestick, and 2the
1 Ex. xxv. 31-40.
2 Ex. xxv. 23-30.

to illustrate and amplify the gen
eral statement made in the first
verse; viz: that " the first covenant
had ordinances of Divine service
and a worldly sanctuary." This,
he insists, is true ; for there was a
tabernacle prepared (xatEaxivdaSn) )
that is, framed and furnished
according to the pattern which
was showed to Moses in the Mount.
For particulars see Ex. xxvi. 1-30.
The word tabernacle (sxyvr)) as
used here is but a synonym of
sanctuary in the first verse. It in
cludes both the Holy Place and the
Most Holy, each of which is also
called a tabernacle in what follows.
The first wherein was the
candlestick. — That is, the first or
east room of the Tabernacle, called
the Holy Place. It stood first in
position, because the high priest
had always to pass through it on
his way into the Holy of Holies.
On the south side of this 'apart-
ment stood the candlestick made
out of a talent of gold (Ex. xxv.
31^10). It consisted of an upright
shaft (which the rabbis say was
four cubits high) and six branches,
all ornamented with " bowls, knops
and flowers." On the top of the
main stem and each branch there
was a lamp in which pure olive
oil was kept constantly burning
(Ex. xxvii. 20, 21 ; Lev. xxiv. 1-4).
This candlestick was a type of the
Church of Christ, not as a dwelling-
place like the Tabernacle, but as
God's appointed means for perpet
uating and dispensing the light of
the Gospel (Zech. iv. 1-14; Rev. i.
20). And hence every Christian
congregation should be a light-
supporter and a light-dispenser
(1 Tim. iii. 15). But observe, the
candlestick served only to support

table, and * the shewbread, which
is called the sanctuary.
3 Lev. xxiv. 5-9.
and dispense the light. It was the
oil, not the candlestick, that pro
duced it ; and throughout the Bible
oil is used as the appropriate sym
bol of the Holy Spirit. See, for
example, Isa. lxi. 1 ; Acts x. 38 ;
Heb. i. 9 ; 1 John ii. 20, 27. The
seven lamps seem to be symbolical
of the perfect light of the Gospel.

GOLDEN CANDLESTICK.
And the table and the shew
bread. — On the north side of the
Holy Place, opposite the candle
stick, stood the table of shewbread,
or bread of the face (D'33 DnS), so
called because it always stood in
the presence or before the face of
Jehovah. This table was made of
acacia wood overlaid with gold.
It was two cubits long, one cubit
broad, and a cubit and a half high.
Around its upper edge was a cor
nice of gold, and on its sides were

244

HEBREWS.

[ix. 3.

(3) And after x the second
1 Ex. xxvi. 31-34 ; xxxvi. 35-38.
fastened four rings through which
were placed two staves of acacia
wood covered with gold, for the
purpose of bearing it conveniently
from place to place. Its dishes and
cups were all of gold (Ex. xxv.
23-30).

TABLE OF SHEWBREAD.
On this table were placed every
Sabbath day by the high priest
twelve cakes of fine flour, six in a
row, and on each row a cup of
frankincense • (Lev. xxiv. 5-9).
Each cake was made of two-tenths
of an ephah of fine flour, consist
ing of about seven quarts. These
cakes were eaten by the priests, and
were symbolical of the spiritual
food of Christians, all of whom are
made priests to God through Christ
(1 Pet. ii. 5, 9; Rev. i. 6; v. 10).
The frankincense seems to have
been emblematical of praise and
thanksgiving (Rev. v. 8).
In the Holy Place immediately
before the vail stood the altar of
incense. It, too, was made of aca
cia wood overlaid with gold, and
was two cubits high, and one cubit
in length and breadth. Like tho
table, it had a cornice of gold
around its upper edge. It had also
four rings of gold through which
were placed two staves of acacia

vail, 2 the tabernacle which is
called the Holiest of all ;
? Ch. ix. 8 ; x. 19 ; 1 Kings viii. 6.
wood overlaid with gold, by means
of which it was carried by the
Kohathites. It had also four horns,
or projecting corners, on which the
high priest made an atonement
once every year (Ex. xxx. 1-10).

ALTAR OF DfCENSE.
On this altar the priests every
morning and evening burned sweet
incense made out of equal parts of
stacte, onycha, galbanum, and frank
incense (Ex. xxx. 34-3S). This in
cense when burned sent forth a
delightful perfume, and seems to
have been typical of the prayers of
the saints. See Psa. cxh. 2; Luke
i. 9, 10; Rev. v. 8; viii. 3, 4. And
hence we see the propriety of
placing this altar of prayer directly
before the Ark of the Covenant,
which in connection with the
Mercy Seat was a symbol of God's
throne (Jer. iii. 16, 17; Heb. iv.
1 0). Every priest in offering in
cense on this altar drew near to the
throne of grace.
3. And after the second vail. —
The first vail (}9?- xdxvfipa) was
suspended at the doorway on the

ix. 4.]

HEBREWS.

245

(4) Which had * the golden
censer, and 2the ark of the
covenant overlaid round about
with gold, wherein was 3 the
1 Lev. xvi. 12 ; 1 Kings vii. 50 ;
Rev. viii. 3.
2 Ex. xxv. 10-16.
3 Ex. xvi. 32-34.

east end of the Tabernacle, from
golden hooks attached to five pillars
overlaid with gold, each of which
rested on a socket of brass (Ex.
xxvi. 36, 37). But the second or
partition vail (^2, xatajtEtaapo.)
divided the whole Tabernacle into
two apartments : that on the east
was called the Holy Place ; and that
on the west, the Most Holy. This
Vail, like the inner curtain of the
Tabernacle, was beautifully varie
gated with colors of blue, purple,
and scarlet; and curiously embroid
ered all over with figures of cheru
bim. It was suspended directly
under the golden clasps of the inner
curtain, from hooks of gold attached
to four pillars of acacia wood over
laid with gold and resting on four
sockets of silver (Ex. xxvi. 31-34).
The Rabbis say that this vail was
made of thread six double; and
that after the erection of the Tem
ple it was renewed regularly year
by year.
4. Which had the golden cen
ser. — It is still a question with the
critics, whether the word which is
here rendered censer (Svpiatripiov
from Ovfiidm to burn incense) is
used by our author to denote the
Golden Censer on which, according
to the Mishna, the High Priest
burned incense once a year in the
Holy of holies (Lev. xvi. 12), or
the Golden Altar on which he
burned incense every morning and
evening (Ex. xxx. 7, 8). In favor
of the former rendering, it is alleged
by Luther, Michaelis, Bengel,
Bohme, Reland, and many others,

golden pot that had manna,
and * Aaron's rod that budded,
and s the tables of the cov
enant; 4 Num. xvii. 1-11.
s Ex. xxv. 16; Deut. x. 1-5; 2
Chron. v. 10.

(1) that this is more in harmony
with Greek usage. The word com
monly used in the Septuagint for
the altar of incense is thusiasterion
(Bveiadtrjpiov). Indeed the word
thumiaterion ($v/iiatr]piov) occurs
but twice in this entire work (2
Chron. xxvi. 19; Ezek. viii. 11), in
both of which cases it evidently
means a censer. It is, however,
frequently used by later writers, as
Joseph and Philo, for the Altar of
Incense. (2) It is alleged that the
construction of our text favors the
same hypothesis. For, from such -
passages as Ex. xxx. 6-8, it is per
fectly obvious that the Altar of In
cense stood before the Vail in the
Holy Place, and that incense was
burned on it daily; but the thumia
terion of our text is classified with
the Ark of the covenant, and seems
to be located behind the Vail in the
Most Holy Place. In reply to this
it is urged by Olshausen, Ebrard,
Delitzsch, and others, that the Apos
tle does not say that the golden
thumiaterion was in the Most Holy
Place ; but only that it belonged to
it. He simply affirms that the
Holiest of all had a golden thumia
terion and the Ark of the Covenant.
But behind the second Vail, he says
[was], the tabernacle which is
called The Holiest of all, having
(txovaa) a golden thumiaterion, and
the Ark of the Covenant overlaid on
all sides with gold; in which was
the golden vase containing the
manna, and the rod of Aaron which
had budded, and the tables of tho
covenant. Now, as a house may be

246

HEBREWS.

[ix. 4.

said to have many things which are
really not in it, such as a sign, an
awning, etc., it is alleged by some
that our author means nothing more
in the above expression than simply
this: that though tho Golden Altar
was located in the Holy Place
before the Vail, it was, nevertheless,
in its significance more properly
connected with the Most Holy. And
this view is thought to be supported
by 1 Kings vi. 22, which may be
literally rendered as follows : And
the whole house he overlaid with
gold, until he had finished all the
house ; also the whole altar which
[pertains] to the Oracle (*,,?'^7
"\f» najsn), he overlaid with gold.
The main reason alleged in sup
port of the second rendering is
found in what would otherwise seem
to be an unaccountable omission by
the author, in speaking of the
symbolical furniture of the Taber
nacle. It is urged that the Apostle
would certainly not have overlooked
so important an article as the Altar
of Incense, and name one that is
not even referred to in the Law of
Moses, unless it be jn Lev. xvi. 12.
But here, the vessel used for carry
ing the coals of fire from the Brazen
Altar, is not called in the Septuagint
a golden thumiaterion, but simply
a pureion (rtvptlov), a fire-pan. In
the Hebrew it is called a machtah
(nflTTO ) which also means a fire
pan; but the golden censer spoken
of in the Mishna is called a kaph
(*}?); that is a curved vessel, as a
dish or a pan.
This objection to the common
rendering is certainly not without
force. The omission, if indeed it is
such, is certainly a very remarkable
one, and one that is not easily ac
counted for. It should, however,
be remembered (1) that it was not
the purpose of our author to enter
into minute details in describing
the furniture of the Tabernacle

(v. 5) ; but only to give a general
outline of its divisions, apparatus,
etc. (2) In the discussions which
follow these introductory remarks,
he has reference chiefly to the
solemn services of the Day of
Atonement; and as on that day,
the most solemn and important
part of the incense offering was
made in the Most Holy Place, and
in the Golden Censer, the Apostle
may have deemed it unnecessary
to speak further in detail of the
less imposing services of the same
kind that were performed in the
Holy Place and on the Golden Altar.
(3) It is remarkable that Josephus
makes the same omission both in
his Jewish War and in his Anti
quities. In speaking of the con
quest of Judea and Jerusalem by
the Romans, he says, "Pompey
and those that were about him went
into the Temple itself, whither it
was not lawful for any to enter but
the High Priest, and saw what was
deposited therein: viz-., the Candle
stick with its lamps, and the Table,
and the pouring vessels, and the cen
sers, all made entirely of gold ; as also
a great quantity of spices heaped
together, with two thousand talents
of sacred money" (J. War. b. i.
7,6). On the whole I agree with Alford,
and I might say with the majority
of commentators both ancient and
modern, that "the balance inclines
toward the censer interpretation;
though I do not feel by any means
that the difficulty is wholly removed ;
and I would hail with pleasure any
new solution which might clear it
still further."
And the ark of the covenant. —
This was a sort of chest, two and a
half cubits long, a cubit and a half
broad, and a cubit and a half high.
It was made of acacia wood, over
laid on all sides with pure gold.
Around the upper edge, was a
cornice of gold ; and on each side

ix. 5.]

HEBREWS.

247

(5) And 1 over it the cherubim

'Ex. xxv. 17-22; xxxvii. 6-9;
Num. vii. 89 ; Ezek. x. 1 ; 1 Pet. i.
12.

there were two rings of gold,
through which were inserted two
staves, for the purpose of bearing
the Ark from place to place (Ex.
xxv. 10-16).

ARK OF THE COVENANT.
Wherein was the golden pot,
etc. — In the Ark were placed a
golden vase containing an omer
(about seven pints) of manna (Ex.
xvi. 32-34); Aaron's rod that
budded and brought forth almonds
(Num. xvii. 1-11); and the two
tables of the covenant (Deut. x.
1-5). It seems from 1 Kings viii.
9, that both the vase of manna and
Aaron's rod had been removed
from the Ark and most likely lost,
before the building of the Temple;
but our author speaks here of the
original order and disposition of
matters in the time of Moses. The
Ark itself was in some way lost
during the Chaldean catastrophe. It
was never restored after the Baby-

of glory shadowing 2the mercy
seat ; of which we can not now
speak particularly.
2 Ex. xxv. 17; xxxvii. 6; Lev.
xvi. 2, 13; Heb. iv. 16. .

Ionian captivity; but in its stead,
there was placed in the second
Temple a stone slab of three fingers
in thickness, called by the Rabbis
Eben Sh' they ah (frrw -]M) which
means a stone of drinking.
5. And over it, the cherubim
of glory. — On the Ark was placed
a cover (^033, Ixaatijpiov) of pure
gold; two cubits and a half long,
a cubit and a half wide, and of un
known thickness. The original
word kapporeth means simply a
cover. But as from it, God was
wont to give forth his gracious
responses (Num. vii. 89), it hence
obtained the name Propitiatory or
Mercy Seat. On the ends of it
were formed out of the same piece
of solid gold from which the Pro
pitiatory was made, two cherubim,
with wings extended, and having
each his face turned toward the
other, and also toward the Mercy
Seat, as if anxious to look into the
profound mysteries of the Ark upon
which rested the Shekihah (1 Peter
L 12). The word cherub (3^3)
means a keeper, a guardian. These
figures, as well as the cherubim of
the vail and the linen curtain, were
most likely symbolical of the angels
who are sent to minister to the
heirs of salvatiqn (Ch. i: 14).
But of these matters, as our
author says, it is not now necessary
to speak particularly! I trust that
enough has already been said on
the general structure and the furni
ture of the Tabernacle to prepare
the reader for the more profound
and interesting themes which are
discussed in the following para
graphs.

248

HEBREWS.

[ix. 6, 7.

(6) Now when these things
were thus ordained, 'the priests
went always into the first taber
nacle, accomplishing the service
of God. .
(7) But 2into the second went
1 Ex. xxvii. 21 ; xxx. 7, 8 ; 2 Chron.
xxvi. 16-19 ; Luke i. 8-11.

n. Ch. ix. 6-10. Symbolical serv
ices of the Tabernacle, indicating
the comparative darkness of the
Jewish age, and the insufficiency
of its carnal rites and ordinances.
6. Now when these things
were ordained. — The Apostle hav
ing described the Tabernacle with
sufficient minuteness, proceeds now
to show what was done in it. These
things, he says, being thus arranged,
the Priests enter constantly [every
day] into the first tabernacle [the
Holy Place] accomplishing [there]
the services [of their order]. These
services consisted in dressing tbe
lamps and offering the incense ev
ery morning and evening; and of
the change of the presence-bread
on every Sabbath. The present
tense (sisiaaiv) may be used here
as the historical present, indicating
merely what was customary; or it
may denote that these services were
still performed in the Temple when
this Epistle was written in A. D. 63.
7. But into the second, went
the High Priest alone, once ev
ery year. — That is, into the second
apartment, the Most Holy Place, of
the Tabernacle. Into this, none
but the High Priest was allowed to
enter ; and he only once a year, on
the tenth day of the seventh month.
But on that day he entered the
Most Holy Place at least three
times, perhaps four. This will be
best explained by indicating briefly
the varied services of that most
solemn of all the days of the year,
as given in the sixteonth chapter

the high priest alone once every
year, "not without blood, which
he offered for himself, and for
* the errors of the people :
2 Vers. 24, 25 ; Lev. xvi. 2-20.
3 Lev. xvi. 11-16.
4 Lev. iv. 2, 13, 22, 27 ; Num. xv.
22-29.

of Leviticus. After the usual
morning services and the offering
of the sacrifices prescribed in Num.
xxix. 7-11, the High Priest was re
quired (1) to kill the bullock which
he had provided for a sin-offering
for himself and for his house (Lev.
xvi. 11); (2) to carry a pan of coals
from the Brazen Altar and also a
portion of sweet incense into the
Most Holy Place, and there to burn
the incense before the Lord (w. 12,
13); (3) to enter the second time
with the blood of the bullock, and
to sprinkle it seven times on and
before the Mercy Seat (v. 14) ; (4)
to slay the goat of the sin-offering
for the people (v. 15); (5) to go
the third time within the Vail,
with the blood of this goat, and to
do with it as he had done with the
blood of the bullock; (6) to make
an atonement for the Holy Place,
the tabernacle of the congregation,
as he had done for the Most Holy,
by smearing with the blood of the
two victims the horns of the Golden
Altar (Ex. xxx. 10), and also most
likely by sprinkling the blood seven
times with his finger on and before
the Altar, as he had before sprinkled
it on and before the Mercy Seat (v.
16, compare Josephus Ant. iii. 10,
3) ; (7) to make an atonement for the
altar of burnt-offerings, by smearing
its horns with the mingled blood
of the two victims, and by sprink
ling of the mixture seven times
on it, as he had on the Altar of
Incense (vv. 18, 19). The Babbis
say that for this purpose the blood
of the two victims was mingled

IX.

8.]

HEBREWS.

249

(8) 'The Holy Ghost this sig
nifying, that Hhe way into the
holiest of all was not yet» made
1 Chap. iii. 7 ; x. 15 ; Isa. Ixiii. 11 ;
Acts vii. 51, 52 ; xxviii. 25 ; 2 Pet. ii.
21.

in a basin. (8) After this the
High Priest was required to send
away the live goat to azazel, which
means a state of complete sep
aration (w. 20-22); (9) to bathe
himself and put on his golden gar
ments, which he had put off before
entering the Most Holy Place (w.
23, 24); and (10) to offer the burnt-
offerings for himself and the peo
ple, and the fat of the sin-offerings ;
and then to cause their fleBh to be
burned without the camp (w. 24,
25). After this, according to the
Mishna (Voma v. 1; viii. 4), he
again put off his golden garments,
and entering the Most Holy Place
the fourth time, he brought out
" the bowl and the censer."
When, therefore, the Apostle says
that the high priest went into the
Most Holy Place, " not without
blood," he does not mean that he
was required to carry blood with
him every time that he entered it;
but only that he had to do this on
the day on which he went in to
make an atonement for himself and
for the errors of the people. The
word rendered errors (ayvo^ata)
means ignorance, involuntary error,
etc. But it here includes all sins,
save those only which were com=
mitted "with a high hand," and in
open defiance and contempt of
God's law. For such sins, no sac
rifice was to be offered (Num. xv.
30, 31 ; Heb. x. 28). See notes on
ch. v. 2.
8. The Holy Spirit this sig
nifying. — The Holy Spirit is here
acknowledged to be the designer, as
well as the interpreter of the Old
Economy. It not only moved the

manifest, while as the first taber
nacle was yet standing :
2 Chap. x. 19-22 ; John x. 7, 9 ; xiv.
6 ; Eph. ii. 18 : See also Matt. xvi.
,21, 22 ; Mark ix. 9, 10, 31, 32; Luke
ix. 45 ; xviii. 33, 34; John xx. 9.

ancient prophets to speak to the peo
ple the words and thoughts of God
(see references), but it also breathed
into the inanimate types of the Old
Covenant a language which shows
that they are all of God, and are
designed to shad'ow forth and illus
trate the sublime mysteries of re
demption. And not only so, — not
only were these types made shadows
of good things to come, but they
were moreover so framed as to in
dicate also in various ways the
comparative darkness of the Jew
ish age. The fact, for instance, that
none but the high priest was allow
ed to go behind the Vail, and that
even he was allowed to do this but
once a year, and then not without
blood which he was required to
offer for his own sins and for the
sins of the people, — all this served
to demonstrate that the way into
Heaven, the antitype of the Most
Holy Place of the Tabernacle (w.
12, 24), was still a mystery, a mat
ter that was not fully understood
by any one but God himself while
the Tabernacle and Temple worship
was continued. That God did, in
anticipation of the shedding of
Christ s blood, justify and save be
lievers, under both the Patriarchal
and the Jewish age, is of course
conceded. See Ex. iii. 6 ; 2 Kings
ii. 1, 11 ; Dan. xii. 13; Luke xvi. 22;
xxiii. 43 ; Rom. iii. 25, 26 ; Heb. vi.
15 ; xi. 13-16, etc. But the ground
on which they were so justified and
made happy, was yet a mystery to
men and angels; for none, it seems,
but the Father, Son, and Holy
Spirit yet understood that Christ
must suffer and rise from the dead,

250

HEBREWS.

[ix. 9.

(9) Which was 'a figure for
the time then present, | in : ac
cording to | which were offered
both gifts and sacrifices, 2that
could not make him that did
1 Chap. viii. 5 ; ix. 24 ; xi. 19 ; Rom.
v. 14.

and that repentance and remission
of sins should be preached to all
nations through him, as the way,
the truth, the resurrection, and the
life. See references under 2. But
when Christ's body was broken for
our sins according to the Scriptures,
then also was the Vail of the Tem
ple "rent in twain from the top to
the bottom" (Matt, xxvii. 51); and
henceforth the way into Heaven,
through the torn flesh of Jesus, was
made manifest. Then also the Old
Tabernacle, with all that pertained
to it fell to the ground ; and on its
ruins was erected the true Tab
ernacle of which Christ has become
the prime Minister (ch. viii. 2 ; ix.
11). While as the first tabernacle
Was Standing. — First in what re
spect? Does the Apostle mean
first in time, or first in place?
First in place or position, say Eb
rard, Delitzsch, Alford, Moll, and
others. These able critics insist
that the word "first" is used here,
as in verse sixth, to denote simply
the Holy Place, standing as it did
in front of the Most Holy. So
long as it stood in that position, it
served of course to obscure the way
leading through the Vail into the
Most Holy Place, which in the sec
ond verse is called the second tab
ernacle. All this is of course con
ceded as a matter of fact. But is
this the meaning of the passage?
I think not. It seems to me that
the Apostle has reference here to
the entire Jewish Tabernacle, which
however, he uses symbolically for
the whole system of Jewish wor-

the service perfect, as pertaining
to the conscience ;
2 Gal. iii. 21; Heb. vii. 18, 19; ix.
13, 14 ; x. 1-4, 11.
(9) ko0' ov Rec. KaS' ijv Lach., Tisch., T.
S. Green, Alford, X, A, B, D, etc.; f. Vul
gate, etc.

ship, begun in the Tabernacle and
continued in the Temple; and that
the second Tabernacle, with which
the first is contrasted, is the
"greater and more perfect Taber
nacle" of the eleventh verse, to
gether perhaps with the heavenly
Sanctuary into which Christ has for
us entered. Previous to Chrisfs
entry, the way into the Holiest of
all was not made manifest to any
one. Until the vail of Christs
flesh was rent (Heb. x. 20), no man,
and perhaps no angel (1 Pet. i.
12), understood how God could be
just in justifying any of Adam's
race, and receiving' them into
glory. But when Christ died for
our sins according to the Script
ures, then all was made manifest
(Rom. iii. 25, 26). Henceforth
Jesus was every-where proclaimed
as the way into the Holiest of all.
See references.
9. Which was a figure for the
time then present. — Or rather,
Which [tabernacle] was a figure
[reaching down] to the present
time. The idea of the Apostle
seems to be this : that the Jewish
Tabernacle with all its rites was
made a symbol (rtapafioxr;) of the
food things of the kingdom of
eaven; and that as the Law was
our schoolmaster to bring us to
Christ (Gal. iii. 24), even so the
symbolic worship of the Taber
nacle was designed to continue un
til the beginning of the new dispen
sation under the reign of Christ.
But no longer ; for since the coming
of Christ, we are no longer under
the schoolmaster (Gal. iii. 25).

ix. 10.]

HEBREWS.

251

(10) Which stood only 'in
meats and drinks, and 2 divers
washings, [and] 'carnal ordi-
1 Lev. xi. 1-45 ; Deut. xiv. 3-21 ;
Acts x. 3-15 ; Col. ii. 16.
2 Ex. xxix. 4 ; xxx. 19-21 ; Lev.
xiv. 8, 9; xvi. 4, 24; xvii. 15; xxii.
16; Num. xix. 7-21 ; Deut. xxi. 6;
xxiii. 11.

In which were offered. — (xa9'
rjv) according to which [figure] are
offered both gifts and sacrifices.
The present tense (rtpoa'jjfpcwtfat)
seems to denote that the Levitical
sacrifices were still offered by the
Jews, according to the laws and or
dinances of the ancient Taber
nacle. That could not, etc, — These
bloody sacrifices procured for those
who offered them a good relative
standing with respect to the hon
ors, rights, and privileges of the
Old Covenant; but nothing more.
They had no power to perfect any
one with respect to his own moral
consciousness. They were, in fact,
but shadows of the sacrifice of
Christ (ch. x. 1), and could there
fore procure for neither priest nor
people any thing more than a mere
symbolical pardon of sins.
10. Which stood only in
meats, etc. — The construction of
this sentence is somewhat obscure ;
and hence several different render
ings have been proposed. The
main trouble is to determine the
proper antecedent member of the
relation expressed by the preposi
tion epi ¦ (irti), the usual meaning
of which is on, upon, or in addi
tion to. What was on, upon; or in
addition to meats, and drinks, and
divers washings ? "Gifts and sac
rifices," say Delitzsch, Alford, etc.;
"The service," say Luther and
some of the more ancient commen
tators; "Carnal ordinances" repre
senting gifts and sacrifices, say

nances, imposed on them until
4 the time of reformation.
3 Chap. vii. 16 ; Gal. iv. 3, 9 ; Eph.
ii. 15; Col. ii. 20-22.
4 Isa. lxv. 17-25 ; Matt. xix. 28 ;
Gal. iv. 4 ; Eph. i. 10.
(10) Kal 8iKauvp.atTL Rec. SiKcutu/xara Lach.,
Tisch., T. S. Green, Alford, X, A, B, etc.,
P. Syriac, Coptic, Armenian, etc.

Green and Lunemann; "Perfect,"
say Ebrard and some of the Chris
tian fathers : that is, they say, the
gifts and sacrifices offered could
not perfect any one with respect to
his conscience, but only with re
spect to meats, and drinks, and di
vers washings. On the whole, I
agree in the main with Alford and
Delitzsch. The object of the Apos
tle seems to be to' connect the offer
ing of sacrifices with certain other
matters relating to meats, and
drinks, aud divers washings, — all
of which he characterizes as carnal
ordinances, imposed on the people
till the coming of Christ.
And divers washings: — (Sia-
fyopois Parttia/iois) washings which
were performed by immersing in
water whatever was to be cleansed.
These had reference (1) to the
washing of the whole body (JTIT,
xovw) ; as, for instance, the body of
every Priest at the time of his con
secration (Ex xxix. 4) ; of the High
Priest on the Day of atonement
(Lev. xvi. 4, 24); of a Priest de
filed with any uncleanness (Lev.
xxii. 6); of the Priest who officiated
at the services of the red heifer
(Num. xix. 7) ; of the man who
burned -the red heifer (Num. xix.
8); of the person cleansed with
the water of purification (Num.
xix. 19) ; of the healed leper (Lev.
xiv. 8, 9) ; of any one who had
eaten the flesh of an animal dead
of 'disease (Lev. xvii. 15); of the
conductor of the scape-goat (Lev.
xvi. 26) ; of the man who burned

252

HEBREWS.

[ix. 11.

(11) But 1 Christ being come
2 an high priest of good things to
'Gen. xlix. 10; Matt. xi. 3;
1 John iv. 2, 3 ; v. 20 ; 2 John 7.
2Ch. ii. 17; iii. 1; iv. 15 ; v. 5, 6 ;
vii. 26, 27 ; viii. 1.

the sin-offering without the camp
on the day of atonement (Lev. xvi.
28); of a person unclean from a
running issue (Lev. xv. 13); of a
person rendered unclean by com
ing in contact with any thing de
filed by a running issue (Lev. xv.
8) ; of a person defiled by semen
virile (Lev. xv. 16, 18) ; of a person
defiled by female uncleanness (Lev.
xv. 22, 27) : (2) to the washing of
the hands and feet (jTJI, vlitt<J) ; as
of the Priests (Ex. xxx. 19, 20) ; of
the Elders of the congregation
(Deut. xxi. 6) : (3) to the washing
of garments (2D|, nxvva) ; as of the
Levites at the time of their conse
cration (Num. viii. 7) ; of tbe
Priest who officiated at the sacri
fice of the red heifer (Num. xix.
7); of the man who burned the red
heifer (Num. xix. 8) : (4) to the
washing of the inwards and legs
of the burnt-offerings (f rn, rtxvvu);
see, for instance, Ex. xxix. 7 ; Lev.
i.' 9, 13: (5) to the washing of
wooden vessels (*]&'<?, virttu); see
Lev. xv. 12 : and (6) to such spoils
of war as could not be made to pass
through the fire (Num. xxxi. 21-
23). These washings were all but
carnal ordinances, and had in them
selves no efficacy beyond the puri
fying of the flesh; but in that age
of types and shadows, these were
all necessary to indicate and illus
trate the moral purity that is re
quired of all who would enjoy the
benefits of the New Covenant.
Until the time of reformation.
— That is, until the coming of Christ
and the inauguration of the New
Covenant. Then old things woro to
pass away, and all things become

come, by "a greater and more
perfect tabernacle, * not made
with hands, that is to say, not
of this building ;
3 See refs. on viii. 2.
4 Vs. 23, 24 ; Acts vii. 48.

new. And hence the new era is
called the period of the regeneration
(Matt. xix. 28).
III. Ch. ix. 11-14. The higher,
purer and more perfectly effica
cious services of Christ as the
high priest of the new economy.
11. But Christ being come:
(TtapayEvojiEvos) having come for
ward as a historical person (Matt.
iii. 1). The Apostle makes the ap
pearance of Clirist (not his incar
nation, but his historical manifesta
tion) the grand turning point in
the economy of redemption. Pre
vious to his coming it was fit and
right that all the Levitical ordi
nances should be carefully observed,
and particularly that the high priest
should go once every year into the
most Holy Place to make a sym
bolical atonement for the people.
But when Christ came forward as
the high priest of the new institu
tion, types and shadows were no
longer necessary ; and he, there
fore, took them all out of the way,
nailing them to his cross (Col. ii.
14). Through a greater and more
perfect Tabernacle. — There is
here, as well as in the following
verses, a manifest reference to the
services of the first Tabernacle.
As the high priest passed through
the Holy Place of this symbolic
edifice on his way into the Most
Holy ; so also Christ passed through
a greater and more perfect Taber
nacle than the Holy Place of the
ancient Tabernacle on his way into
heaven. But what is this greater and more

ix. 12.]

HEBREWS.

253

(12) Neither *by the blood of
goats and calves, but 2 by his
1 Ley. xvi. 11-19.
2 Ch. i. 3 ; x. 9-14 ; Acts xx. 28 ;
Eph. i. 7 ; Col. i. 14 ; Titus ii. 14 ;
1 Pet. i. 19; Rev. i. 5; v. 9.
3Ch. iv. 14; vi. 20; ix. 24; Acts
i. 9, 11.

perfect Tabernacle? The whole
earth, says Macknight; the human
nature of Christ, says Chrysostom;
the holy life of Christ, says Ebrard ;
the glorified body of Christ, says
Hofmann; the serial and siderial
heavens, says Bleek ; the heaven of
angels and of the just made perfect,
says Delitzsch. The Apostle says
here but little concerning it; he
merely tells us that it is " a greater
and more perfect Tabernacle ' than
was that of Moses; and further
more that it is " not made with
hands; that is, not of this creation"
(tavtijs tfis xtisEios). The Old Cove
nant had a worldly sanctuary (ch.
ix. i) ; but the Sanctuary of the
New Covenant is not of this world
(John xviii. 36) ; it is heavenly. Its
most Holy Place is heaven itself
(ch. ix. 23, 24) ; and its Holy Place
is the house which God has estab
lished on earth for his people, and
in which he himself condescends to
dwell with them through his Spirit
(Eph. ii. 20-22). It therefore mani
festly includes the Church of Christ.
Indeed the building was never
complete until the Church was es
tablished as a distinct and inde
pendent body on Pentecost A. D.
34, ten days after Christ's ascen
sion. We know, however, that God
has been the dwelling-place of his
people in all generations (Psa.
xc. 1). He has always had a place
of refuge aud shelter for those who
trust in him. Under the shadow
of his wings the faithful have al
ways reposed with confidence. But
as the covenant concerning Christ

own blood "he entered in once
into the holy place, i having
obtained eternal redemption for
us. * Ch. v. 9 ; ix. 15 ; Dan. ix. 24 ;
1 Cor. i. 30 ; Gal. iii. 13, 14 ; Eph. i.
7 ; Col. i. 14 ; 1 Thess. i. 10 ; Titua
ii. 14.
was, for a time, in but an incipient
state (see notes on ch. viii. 8), so
also it was with the house of God
which is from heaven. For a long
time it was but little more than a
curtain, designed for the protection
and shelter of those who reposed
under it. But when our Solomon
(riD^t?, peaceable), the Prince
of Peace, became king, he con
verted the tent into a magnificent
temple. See notes on ch. viii. 2.
12. Neither by the blood of
goats, etc. — The Apostle is still
keeping up a comparison between
the services of the high priest on
the Day of Atonement and the
services of Christ, when he, as our
High Priest, entered for us " into
that within the vail." The former
gained admittance into the earthly
sanctuary by means of (Sid) the
blood of a calf or young bullock
("1?, Sept. jioaxos) and that of a
goat (y$8, Sept. zijiiapo;) ; but
Christ entered heaven itself as the
high priest of the New Covenant
by means of his own blood. It
was, so to speak, the key by means
of which the heavenly Sanctuary
was opened, and Christ was allowed
to enter, once for all in our behalf,
into the immediate presence of the
King eternal, immortal and in
visible. Having obtained eternal re
demption for us, or rather, ob
taining eternal redemption for us.
That is, he obtained it by means
of the offering which he then and
there made. The verb entered

254

HEBREWS.

.[ix. 13, 14.

(13) For if the blood of bulls
and of goats, and ' the ashes of
an heifer sprinkling the unclean,
sanctifieth to 2 the purifying of
the flesh;
1 Num. xix. 2-21.
2 Num. viii. 7 ; xix. 12.

(e'ksijxSev) and the participle obtain
ing (sipd/iEvos) are both aorists, and
express contemporaneous acts; so
that it was not merely by means of
his death, but by the offering of his
blood in connection with his death,
that he paid the ransom price of
our redemption. The high priest
under the Law first slew the victim
and then carried its 'blood into the
most Holy Place, where he offered
it for the sins of the people, thereby
procuring for them a sort of typical
and relative pardon. But Christ, by
means of his own blood offered in
heaven itself, has procured for his
people absolute and eternal redemp
tion. The word redemption (xvtpaais
or artoxvtpaais) involves the idea (l)
of a ransom price (xiitpov) paid for
the release of a slave or captive ;
and (2) the deliverance procured
by means of the price that is paid
for this purpose. In this case the
price paid was the precious blood
of Christ, in consequence of which
God can now be just in justifying
every true believer. See Matt. xx.
28 ; Acts xx. 28 ; Eph. i. 7 ; 1 Tim.
ii. 6; Titus ii. 14; 1 Pet. i. 18, 19.
But in our text it is the deliverance
that is made prominent, and that is
said to be eternal; for "their sins
and their iniquities," says God, " I
will remember no more.
13. For if the blood of bulls,
etc. — In this verse and the following
our author proceeds to develop still
further the amazing efficacy of the
blood of Christ. For this purpose
ho again refers to the symbolical

(14) How much more shall
the blood of Christ, who through
3 the eternal Spirit * offered
3 Isa. li. 1 ; Matt. xii. 28 ; Acts x.
38 ; Rom. i. 4 ; 2 Cor. iii. 17 ; 1 Tim.
iii. 16 ; 1 Pet. iii. 18.
4 Ch. vii. 27 ; x. 6-12 ; Eph. v. 2 ;
Titus ii. 14; 1 Pet. ii. 24.

effects of the blood of bulls and
goats by means of which purifica
tion was made for the sins of the
people on the Day of Atonement.
And the ashes of an heifer. —
These ashes, as we learn from Num.
xix., were prepared by burning
without the camp of Israel a red or
earth-colored heifer, together with
cedar wood, hyssop, and scarlet. Out
of these ashes was prepared the
water of purification, by means of
which were cleansed all who were
symbolically defiled by the touch of
a dead body, or by being in the
same tent with a dead body. This
was a solemn ordinance of Divine
appointment, and as sueh had an
efficacy, as well as the sprinkling
of the blood of bulls and of goats,
in symbolically cleansing the peo
ple and securing to them the con
tinued enjoyment of their rights
and privileges a* members of a
typical and carnal institution.
14. How much more, etc.— The
form of the argument used here by
the Apostle is what is technically
called a minori ad majus, from the
less to the greater. He concedes
that the blood of bulls and goats
and the ashes of an heifer did secure
for the members of the Old Cove
nant a certain kind of purification ;
they sanctified to the purifying of
the flesh. But now he says, "How
much more shall the blood of Christ,
who through the eternal Spirit
offered himself without spot to God,
purge [purify] your conscience from
dead works to serve the living God?"
The meaning evidently is that the

IX.

14.]

HEBREWS.

255

himself 1 without spot to God,
2 purge your conscience from
1 Lev. xxii. 20 ; Num. xix. 2.

blood of Christ is far more efficacious
in cleansing the moral nature of
man from all spiritual defilement
than were the aforesaid carnal ordi
nances in cleansing the flesh. For
the latter cleansing was only tem
porary and symbolical. There was
no reality in it. It served only to
demonstrate the extremely polluting
nature of sin, and the great neces
sity of that real, spiritual cleansing
which can be effected only through
the infinitely precious blood of
Christ (1 John i. 7). This isamat-
ter, however, which belongs more
properly to faith than to philosophy.
Nothing short of infinite knowledge
would enable us to fully trace out
and explain the influence of the
blood of Christ on the government
of God, and on the nature, charac
ter and destiny of mankind. With
out then attempting to be wise
above what is written on this pro
found theme, let us simply and joy
fully accept the unequivocal declara
tion of the Holy Spirit, that the
blood of Christ is sufficient to
cleanse our consciences from all
the works of the flesh leading to
death (ch. vi. 2), and so to fit us for
the service of God who is himself
infinitely holy.
But what is meant by " the eter
nal Spirit" through which Christ
offered himself without spot to God ?
In reply to this query, we have
given the following hypotheses :
(1) that the expression denotes the
Divine nature of Christ (Beza, Er-
nesti, Ebrard, Delitzsch, Alford) ;
(2) that it means the Holy Spirit
(Bleek, Tholuck, Moll); (3) that it
signifies the endless and immortal
life of Christ (Grotius, Limboreh,
Schleusner); (4) that it has refer
ence to the glorified and exalted

dead works to serve the living
God?
2 Ch. i. 3 ; ix. 9 ; x. 2, 22.

person of Christ (Doderlein, Storr) ;
(5) that it represents the Divine in
fluence by which Christ was moved
to offer himself up as a sacrifice for
the sins of the world (Kuinoel,
Winzer, Stuart). That something
may be said in favor of each of
these hypotheses, is manifest from
the names by which they are sup
ported. But that the first is the
true one seems most probable for
the following reasons: (1) It is
manifestly the design of the Apos
tle, in using this expression, to
heighten and intensify the value of
Christ's offering. And this he
could do in no more effectual way
than by telling us that the offering
was made and rendered perfect by
means of his own Divine nature.
It was the sacrifice of his perfect
humanity, sustained and supported
by his own Divinity, that gave to
his offering its infinite value. That
it was made in some respects
through the will and agency of the
Father himself, is proved by the
fact that "the Father sent the Son
to be the Savior of the world" (1
John iv. 14); and that it was made
also through the agency of the
Holy Spirit, is equally manifest
from the fact that it was through
the Spirit that the Word became in
carnate (Luke i. 35), and that
Christ afterward performed his mir
acles (Matt. xii. 28, 31, 32). God
bestowed on him the gift of the
Spirit without measure (John iii.
34), so that it may be truthfully
said that under its influence he
went to the. cross, rose from the
dead, ascended to the heavens, and
there made an offering for the sins
of the world. All this is of course
conceded. But it is not to any ex
traneous influence, but to the per-

256

HEBREWS.

[ix. 15.

(15) And for this cause 'he is
the mediator of 2the new testa
ment, that by means of death,
8 for the redemption of the trans-
^h. viii. 6; xii. 24; Gal. iii. 19,
20 : 1 Tim. ii. 5.
2Ch. viii. 8; 2 Cor. iii. 6.
3 Rom. iii. 24-26. Eph. i. 7; Rev.
v. 9 ; xiv. 3, 4.

sonal dignity, glory, and Divinity
of Christ himself, that the infinite
value of his offering is to be as
cribed. (2) This seems to be fur
ther indicated by the form of the
expression. It is not "through the
Holy Spirit," as we have given in a
few manuscripts (k3, b\ a, b, p, h,
etc.); nor is it "through the eter
nal Spirit," as in our English Ver
sion, but it is, according to our best'
authorities (x, b, d3, k, l, etc.),
simply, " through eternal Spirit,"
that Christ offered himself without
spot to God. The eternal Spirit
that is here spoken of, as Alford
justly observes, "is Spirit absolute ;
Divine Spirit; and thus it is self-
conscious, laying down its own
course, purely of itself, unbounded
by conditions.  The animals
which were offered had no will, no
spirit (rivEv/xa) of their own which
could concur with the act of sacri
fice. Theirs was a transitory life,
of no potency or value. They were
offered through law (5«i vopov)
rather than through any consent or
agency or counteragency of their
own. But Christ offered himself,
with his own consent assisting and
empowering the sacrifice. And
what was that consent? The con
sent of what ? Of the spirit of a
man, such as yours or mine, given
in and through our finite spirit,
whose acts are bounded by its own
allotted space and time, and its
own responsibilities ? JSfo : but the
consenting act of his Divine per
sonality — -his eternal Spirit (rtvtvfjia

gressions that were under the
first testament, they 4 which are
called might receive the prom
ise of 5 eternal inheritance.
4 Rom. viii. 28, 30 ; ix. 24 ; Gal. i.
15 ; 2 Thess. ii. 14.
6 Rom. iv. 13 ; Gal. iii. 18 ; Eph.
i. 11, 14, 18.

aiuviov), his Godhead, which from
before time acquiesced in, and
wrought with the purpose of the
Father."IV. Ch. ix. 15-24. The eternal in
heritance secured for the called
and faithful of all ages, through
the death and mediation of the
Lord Jesus.
15. And for this cause :—(xai
Sid tdto) on this account; viz.,
that the blood of Christ has an in
herent power and efficacy, such as
the legal sacrifices had not: a power
to purify the conscience from dead
works, and to fit all who are puri
fied and sanctified by it for the serv
ice and enjoyment of the living
God for this very reason.
he is the . mediator of the
New Testament. — This clause is
explained with sufficient fullness in
our notes on ch. viii. 6, 8, to which
the reader is referred. The word
rendered testament (Sia9r;xri) means
here a covenant, and the "New
Testament" of this verse is the
same as the New Covenant of ch.
viii. 8.
that by means of death, etc. :
— Or more literally, so that [his]
death having taken place for the
redemption of the transgressions
grounded on the first covenant,
those who have been called may re
ceive the promise of the everlasting
inheritance. The Apostle here
plainly declares that the death of
Christ was necessary in order to

IX.

15.]

HEBREWS.

257

the redemption of the transgressions
which were committed under the
Old Covenant during the Jewish
age. But what was then true in
this respect of the Jewish age, was
also equally true of all previous
ages. For as Hofmann says, our
author here "regards the history
of God's relations to mankind as
one great whole, of which the re
ligious history of Israel forms a
typical part, exhibiting in one cru
cial instance the incapacity of the
whole human race to satisfy the re
quirements of the Divine will.
From this point of view, atonement
for transgressions under the law
will mean the same thing as the
atonement of the sins of men in
general, regarded as violations of
the revealed will of God;' and the
death of Christ will be an atone
ment, not merely for sins in the ab
stract, but especially for sin in its
most aggravated form, as conscious
transgression of that revealed will.
The special reference here made to
transgressions under the covenant
of Sinai has its ground not only in
this, that that covenant had a real
significance for mankind in gen
eral, but also that the point which
the sacred writer has here mainly
in view, is the transition from it
and its failures to the saving dis
pensation of the Gospel. That
transition could not take place
without a death which would anni
hilate the transgressions of the for
mer covenant." But the death of
bulls and goats was wholly unavail
ing for the purpose (ch. x. 4).
And hence the necessity that Christ
should die for the people, before
the " called " of any age could have
an absolute right to the free and
full enjoyment of the eternal in
heritance. But does it follow from this, as
many suppose, that Abraham,
Isaac, Jacob, and other faithful
men of the Patriarchal and Jewish

ages were still " under the domin
ion of sin and death," until Christ
came, and by his death and alleged
descent into Hades procured their
deliverance? I think not, for the
Scriptures every-where .teach that
these holy men of old were justi
fied by faith and obedience as well
as we (Rom. iv. 4; Jas. ii. 21-23,
etc.), and this of course implies
that they were received and treated
by God as just persons, and that
after their death they were imme
diately translated, if not directly to
heaven, at least to a place and
state of high spiritual enjoyment
(Ex. iii. 6 ; Dan. xii. 13 ; Luke xvi.
23-26, etc.). And this is mani
festly Paul's idea in Rom. iii. 25,
26, where he says in substance
that God had, as it were, passed by
the sins of those faithful men for
a time, and that in the end of the
ages he had set forth Jesus Christ
as a propitiatory sacrifice for a
demonstration of his-administrative
justice in doing so. That no sin
was ever forgiven absolutely, with
out the blood of Christ, is of course
conceded, and so also no debt was
ever paid absolutely by a mere
paper currency. But nevertheless
we know that thousands of obliga
tions have been practically can
celled by notes, bonds, and other
like documents. And just bo God
seems to have administered the af
fairs of his government during the
Patriarchal and Jewish ages. He,
too, so to speak, issued in the mean
time ' a sort of promissory notes,
based on the infinite value of the
blood of Christ, which he knew
was to be shed in due time. By
means of these notes he was en
abled (if I may say it with rever
ence) to meet, for the time being,
all the claims of justice, and still to
treat as just and righteous all who
like Abraham, Isaac, and Jacob,
became loyal subjects of his gov
ernment. But no one could read

258

HEBREWS.

[ix. 16, 17.

(16) For where a testament
is, there must also of necessity
be the death of the testator.-
1 Gal. iii. 15.

his " title clear to mansions in the
skies," until by the blood of Christ
his sins were all cancelled abso
lutely, and the notes and bonds
that had been issued in behalf of
the sinner were all redeemed by
the one, great atoning sacrifice.
See notes on ch. xi. 39, 40.
they who are called. — That is,
all in every age who by faith and
obedience have become the chil
dren of God, " and heirs according
to the promise." For all such,
God has provided "an inheritance
which is incorruptible, and unde
filed, and that fadeth not away "
(1 Pet. i. 4). But before any could
rightfully inherit it and claim it as
their own, the covenant through
which it has been provided had to
be sealed and ratified with the
blood of Jesus. The necessity of
this the Apostle now proceeds to
illustrate (1) by the analogous case
of a will or testament; and (2) by
example of the Old Covenant.
16. For where a testament is,
etc. — That is, before a testament
can have any legal force, the death
of the testator must be known and
publicly acknowledged as a, fact.
The reference which our author
makes to "the eternal inheritance"
at the close of the preceding verse,
suggested to his mind the case of a
testament, and this thought he now
takes up, not for the purpose of
proving, but simply of illustrating
the necessity of Christ's death.
• 17. For a testament is of
force after men are dead.— This
is a well-known law of all civilized
nations. _ So long as the testator
lives, it is his privilege to change
his will as he pleases, and nothing
but his death can therefore immu-

(17) For 2a testament is of
force after men are dead : other
wise it is of no strength at all
while the testator liveth.

tably fix and ratify its various stip
ulations. Previous to this indeed,
his intended heirs may be allowed
to enjoy to any extent the benefits
of his estate. But not until the
will is ratified by his death, can
they claim a legal right to the in
heritance as their own. And so it
was with respect to the eternal in
heritance. "After Abraham had
patiently endured, he obtained the
promise" (ch. vi. 15). That is,
immediately after his death he was
received into the enjoyment of the
promised rest, as one of God's
elect, and henceforth he was allowed
to partake of the benefits of the
inheritance so far as he was capa
ble of enjoying them (ch. xi. 10, 16).
And he also doubtless looked for
ward to the time when he and his
children would be constituted the
rightful owners of all things (Rom.
iv. 13; 1 Cor. iii. 21-23), not ex
cepting the redeemed and renova
ted earth. See notes on ch. ii. 5-
9. But it was not until the New
Covenant was inaugurated by the
death of Christ and ratified by his
blood, that any one could claim, as
we now claim, an absolute right to
the eternal inheritance.
I see no reason for the protracted
controversy that critics have kept
up with respect to the meaning of
the word diatheke (Siad^xrj) in the
sixteenth and seventeenth verses.
It is quite evident that the diathem-
enos (SiaSifievos) of these verses is
the maker of the diatheke, and that
his death must of necessity take
place before the diatheke can have
any legal force. This is not true
in the case of a covenant, but only
in the case of a will or testament.
And hence, beyond all doubt, the

ix. 18, 19.]

HEBREWS.

259

(18) Whereupon neither J the
first testament was dedicated
without blood.
(19) For when Moses had
spoken every precept to all the
people according to the law, he
1 Ex. xxiv. 3-8.
2 Ex. xxiv. 5.
3 Lev. xiv. 4-6 ; Num. xix. 6.
word diatheke in these verses
means a will or testament. But on
the other hand, it is equally obvi
ous that this word can not in this
sense be literally applied to any of
God's arrangements with men, nor
does our author so intend to apply
it. He refers to the well-known
law of a will as an analogous case,
merely for the purpose of illustrat
ing his point, and of so impressing
more deeply on the mind of his
readers the necessity of Christ's
death, before God could consistently
bestow on the heirs of the promise
a right in fee-simple to the eternal
inheritance. The word diatheme-
nos means both a covenanter and a
testator, and the word diatheke
means in like manner both a cove
nant and a testament. And hence
it was perfectly natural and legiti
mate that our author should, in
this instance, pass from the first
meaning of diatheke to the second,
without however intending to ap
ply the word to any of God's ar
rangements in a sense which would
be altogether inapposite.
18. Whereupon neither was
the first testament dedicated
without blood : — Or more liter
ally, Wherefore neither was the
first covenant inaugurated without
blood. The sixteenth and seven
teenth verses are but an illustration
of the fundamental principle sub
mitted in the fifteenth, viz., that the
death of Christ was necessary in
order to redemption from the sins
committed under the Old Covenant,

took 2the blood of calves and
of goats, with water, and 'scar
let wool, and * hyssop, and
5 sprinkled both the book and all
the people,
4 Ex. xii. 22; Num. xix. 18; Psa.
li. 7.
5 Ex. xxiv. 8.
and also to the rightful inaugura
tion of the New Covenant, so that
all the redeemed might have a legal
right to the eternal inheritance.
This thought the Apostle now pro
ceeds to illustrate still further by
referring to the way in which the
Old Covenant was inaugurated.
Since therefore it is thus and so in
the ease of a will, it is also analog
ically true of all the diathekai of
God; they, too, must be inaugura
ted and ratified by means of death
and the sprinkling of blood. And
hence even the Old Covenant, which
was but a type of the New, was
not inaugurated without blood.
19. For when Moses had
spoken, etc. — There is reference
here to the solemn transactions
that are recorded in Ex. xxiv. 1-8.
When Moses had received from
God the laws and ordinances re
corded in Ex. xx-xxiii, he recited
them to the people, and they all an
swered with one voice and said,
" All the words which the Lord
hath said we will do." After this,
he wrote all the words and com
mandments of tho Lord in a book ;
and when he had again recited
them to the people, and had re
ceived their second response, he
then proceeded, as our author says,
to ratify the covenant, by taking
" the blood of calves and of goats,
with water, and scarlet wool, and
hyssop," with which he "sprinkled
both the book and all the people."
The account of these transactions,
as given by both Moses and Paul,

260

HEBREWS.

[ix. 20, 21.

(20) Saying, 'This is the
blood of the testament which
God hath enjoined unto you.

1 Ex. xxiv. 8 ;
xxvi. 28.

Zech. ix. 11 ; Matt.

is very brief, each of them writing
under the influence of plenary in
spiration, like Matthew, Mark,
Luke, and John, selected only such
particulars as best served to accom
plish his purpose. Moses makes
no mention of the blood of goats,
nor of the water, and scarlet wool,
and hyssop, which were used on
the occasion, nor does he speak of
the sprinkling of the book of the
covenant. And Paul, on the other
hand, says nothing about building
the altar and the twelve pillars, nor
does he specify the particular kinds
of offerings which were offered by
the young men at the bidding of
Moses. Like the Gospel narratives,
however, these accounts are both
true so far as they go, for on no
fair principle of interpretation can
mere omissions be construed as in
consistencies or discrepancies. The
hyssop and scarlet wool were used
on other occasions for the sprink
ling of blood and water. See Ex.
xii. 22 ; Lev. xiv. 4-7 ; Num. six.
18, 19, etc. Usually the bunch of
hyssop was fastened to a stick of
cedar wood, by means of a scarlet
band, and then wrapped round with
scarlet wool for the purpose of ab
sorbing the blood and the water
that were to be sprinkled.
20. Saying, This is the blood
of the testament.— That is, This
is the blood by means of which the
covenant is ratified, and you your
selves purified and consecrated to
God, as his peculiar people. This
shows that without the shedding
and sprinkling of blood, the people
could not be received into covenant
relation with God: nay more, that

(21) Moreover 2he sprinkled
with blood both the tabernacle,
and all the vessels of the ministry.
2 Ex. xl. 9-15 ; Lev. viii. 15, 19.

without this blood, the covenant
itself could have no validity.
Which God has enjoined unto
you. — The use of the word enjoined
(evtttixato) shows very clearly that
the Sinaitic Covenant was not a
mere compact or agreement (bvv-
6rtxri), as made between equals.
On the contrary, it was a, solemn
arrangement (Sia8r,xn) proposed by
God himself to the people for their
acceptance ; and which when ac
cepted unconditionally on their
part, had to be ratified with blood.
21. Moreover he sprinkled
with blood both the tabernacle,
etc. — This can not have reference
to the occasion spoken of in Ex.
xxiv. 1-8; for the Tabernacle was
not then constructed. But the
Apostle must refer here to the con
secration of the Tabernacle accord
ing to the directions given in Ex.
xl. 9-11. True indeed there is no
explicit mention made in these
about the sprinkling of blood.
God simply says to Moses, " Thou
shalt take the anointing oil, and
anoint the Tabernacle and all that
is therein, and thou shalt hallow it
and all the vessels thereof; and it
shall be holy. And thou shalt an
oint the altar of burnt-offerings and
all its vessels, and sanctify the
altar; and it shall be an altar most
holy. And thou shalt anoint the
laver and its foot, and sanctify it."
In all this, there is nothing said
about the sprinkling of blood on
either the Tabernacle or its furni
ture. But neither is there any
thing said in the following verses
(12-16) of the same chapter, about
sprinkling blood on Aaron and his

ix. 22.]

HEBREWS.

261

(22) And 'almost all things
are by the law purged with
1 Lev. xiv. 6, 7, 14, 25, 51, 52 ; xvi.
15-19.

sons : and yet we know from Lev.
viii. 30, that blood, as well as oil,
was sprinkled on the Priests at the
time of their consecration. The
mere silence of Moses is therefore
no evidence that the Tabernacle
and all the vessels of the ministry
were not purified with blood, as
well as anointed with oil. We all
believe on the testimony of Paul
(Acts xx. 35), that Christ said on
one occasion, "It is more blessed
to give than to receive;" though
this saying is not recorded in any
of the Gospel narratives. And
just so we reason in the case under
consideration. The statement of
Paul is quite sufficient on this
point, without further evidence;
though it is'worthy of notice that
the testimony of Josephus is to the
same effect as that of Paul. Speak
ing of the consecration of the
Priests he says, " And when Moses
had sprinkled Aaron's vestments,
himself, and his sons, with the
blood of the beasts that were slain,
and had purified them with spring
water and ointment, they became
God's Priests. After this manner
did he consecrate them and their
garments for seven days together.
The same did he to the Tabernacle
and the vessels thereto belong
ing, —both with oil first incensed,
as I said, and with the blood of
bulls and rams slain day by day,
one, according to its kind" (Ant.
iii. 8, 6). From this statement of
Josephus, as well as from the nar
rative of Moses (Ex. xl. 9-16), it
seems most likely that the conse
cration of the Tabernacle and that
of the Priest took place at the same
time.

blood: aud 2 without shedding
of blood is no remission.
2 Lev. iv. 20, 26, 35 ; xvii. 11, 12.

22. And almost all things are
by the law purged with blood. —
That is, the Law required that al
most every thing defiled in any way,
should be purified by means of
blood. In some cases, indeed, pu
rification was made by means of
water (Lev. xvi. 26, 28 ; Num. xxxi.
24) ; and in others, by fire and water
(Num. xxxi. 22, 23) ; but the excep
tions to the general rule of purifi
cation by blood, were but few.
And without the shedding of
blood is no remission.— To this
law, there was no exception. Ev
ery sin required an atonement;
and no atonement could be made
without blood. The only apparent
exception given in the Law is in
the case of one who was too poor
to bring "two turtle-doves or two
young pigeons for a sin-offering"
(Lev. v. 11-13). In that event, he
was required to bring to the Priest
the tenth part of an ephah (about
seven pints) of fine flour, without
oil or frankincense, a handful of
which, the Priest was to burn as a
memorial upon the altar. But that
even in this case, the sin of the
poor man was not forgiven without
the shedding of blood, seems evi
dent from what follows in the next
verse of the same chapter, where it
is said, " And the priest shall make
an atonement for him for the sin
which he hath sinned, and it shall
be forgiven him." This atonement,
it seems, could not be made without
blood; for God says (Lev. xvii. 11),
" I have given it [the blood] to you
upon the altar to make an atone
ment for your souls: for it is the'
bipod that maketh an atonement
for the soul." This law was re-

262

HEBREWS.

[ix. 23.

. (23) It was therefore necessa
ry that 1 the patterns of things in
the heavens should be purified
1 Chap. viii. 5 ; ix. 10, 24 ; x. 1 ;
Col. ii. 17.

garded by the Jews as universal in
its application: for in the Talmud
it is said, "There is no atonement
except in blood" (Yoma 5 '). It is
most likely therefore that in this
case, the Priest was required to
made an atonement for the sin of
the poor man, at the public expense.
The memorial (iTJSIX) was made
with flour; but the atonement pS3)
with blood.
23. It was therefore neces
sary, etc. — Without these sacri
fices required by the Law, the Tab
ernacle and all its furniture would
have been unclean ; and the Priests
themselves would have been un
clean ; so that no acceptable service
could have been rendered to God
in either the court or the Taber
nacle. Nay more, without these
sacrifices, the book of the covenant
would have been unclean, and the
covenant itself would never have
been ratified. The very existence
of the Theocracy depended, there
fore, on the shedding and sprinkling
of blood, without which the whole
nation of Israel would have been
cast off as an unclean thing.
But the heavenly things them
selves with better sacrifices than
these. — This profoundly significant
phrase naturally suggests to our
minds the following queries: (1)
What are the "better sacrifices"
with which the heavenly things are
cleansed? (2) What are the heav
enly things that are cleansed by
moans of these sacrifices? And (3)
what is meant by the sacrificial
cleansing of these heavenly things?
(1) By the better sacrifices is evi
dently meant the sacrifice pf Christ

with these; but 2the heavenly
things themselves with better
sacrifices than these.
2 Chap. viii. 2 ; ix. 11, 12, 24 ; Matt.
iii. 2 ; xiii. 24, 31, 33, 44, 45, 47 ;
Eph. i. 3 ; ii. 6.

himself. The plural is put for -the
singular by synecdoche, because
of the plurality of the Levitical
sacrifices which are spoken of in
the same verse. See a similar case
in Luke xvi. 9.
(2) "The heavenly things" in
clude all the antitypes of the Jewish
Tabernacle, etc. The Holy Place
had to be cleansed with the blood of
bulls and goats, and so also had the
Most Holy Place (Lev. xvi. 11-20;
Heb. ix. 21). But the former was
a type of the Church, as God's
dwelling-place on Earth ; and the
latter was a type of Heaven itself
where God ever dwells with the
spirits of the just made perfect.
See notes on ch. viii. 2, and also on
ch. ix. 11, 12. It is evident there
fore that in the "heavenly things"
are included both the Church on
earth and the Church of the re
deemed in Heaven. For as our
author says, Christ has not entered
into holy places made with hands,
counterparts of the true, but into
Heaven itself, now to be manifested
in the presence of God in our be
half. (3) The third query is confess
edly one of great difficulty: and it
may perhaps be entirely above our
present very limited attainments in
the knowledge of Divine things.
That the Church on Earth with all
that pertains to it, needs the cleans
ing influence of the blood of Christ
in order to make it a fit temple for
the Holy Spirit, and to qualify its
members severally for a place in
the upper Sanctuary, is obvious
enough. On this point, therefore,
discussion is wholly unnecessary.

IX.

24.]

HEBREWS.

263

(24) For Christ is not entered
into ' the holy places made with
hands, which are 2 the figures of
1 Ver. 11 ; Acts vii. 48 ; xvii. 24,
25 ; 2 Cor. v. 1.
2Ch. viii. 5; ix. 9, 23; Col. ii. 17.

But why should Heaven itself, or
any thing belonging to it, need to
be cleansed by the atoning blood
of the Lord Jesus? In reply to
this question it is alleged (1) that
the necessity arises from the sin of
those angels who kept not their
first estate, but who in consequence
of their rebellion were cast down
to Tartarus (2 Peter ii. 4; Jude 6).
But angels are not embraced in our
premises ; and must not therefore
be forced into our conclusions.
See note on ch. ii. 16. (2) It is
supposed that " in consequence of
the presence of sin in us, the Holy
of holies in the heavenly world
could not be re-opened for our ap
proach, until it was itself anointed
with the blood of atonement"
(Stier). In the verb purified (xa-
6api£tadai), says Bloomfield, "there
is a metonymy, such as we often
find when things partly similar
and partly dissimilar are com
pared. For by the legal purifica
tions, an entrance was afforded to
the Sanctuary; so, by taking the
effect as standing for the cause,
Heaven is said to be purified or
consecrated by the service of Christ,
instead of saying that an entrance
by it is given to that Heaven. So
Rosenmiiller and others. This is
plausible ; but to my mind it is not
altogether satisfactory. It looks
too much like making the sub
stance conform to the shadow,
rather than the shadow to the sub
stance. Nothing short of a real pu
rification of "the heavenly things"
will, it seems to me, fairly meet the
requirements of the text. And 1
am therefore inclined to think that

the true ; but 3 into heaven itself,
now to appear in the presence
of God for us :
3 Ch. i. 3 ; vi. 20 ; vii. 26 ; viii. 2 ;
ix. 12; Luke xxiv. 51 ; Acts i. 9-11;
iii. 21; Eph. i. 20-22; Col. iii. 2.

for the present, at least, this is for
us rather a matter of faith than of
philosophy. When we can fully
comprehend and explain how much
more holy God is than any of the
holy angels (Rev. xv. 4), and how
it is that the very heavens are not
clean in his sight (Job xv. 15), we
may then perhaps understand more
clearly than we do now, how it is
that "the heavenly things," em
bracing even the city of the living
God, the heavenly Jerusalem, should
need to be purified with the atoning
blood of the Lord Jesus. The fact
itself seems to be clearly revealed
in our text ; but the reason of it is
not so obvious. Can it be owing
to the fact, that many of the saints
were admitted into Heaven in an
ticipation of the death of Christ,
and that though justified by faith,
through the grace and forbearance
of God, they nevertheless required
the purifying application of the
blood of Christ when shed, in or
der to make them absolutely holy.
See notes on ch. ix. 15.
24. For Christ is not entered,
etc. — In this verse the Apostle
brings to a close the argument be
gun in the fifteenth, showing the
necessity of Christ's death in order
that the called might have an abso
lute right to the eternal inheritance.
The services of the " worldly sanct
uary" required the blood of bulls
and of goats, without which the
high priest could not enter the Holy
of holies to intercede for the people.
But now the' sphere and object of
Christ's ministry require better sac
rifices than these. "For Christ,"
as 'our author says, "did not enter

264

HEBREWS.

[ix. 25.

(25) Nor yet that he should
1 offer himself often, 2 as the high
priest entereth into the Holy
1 Ch. vii. 27 ; x. 10, 12.

into holy places made with hands,
mere counterparts of the true, but
into heaven itself, now to be mani
fested in the presence of God in
our behalf." And hence the neces
sity that he should have to offer a
sacrifice sufficient to meet, to the
fullest extent, all that is required by
infinite Justice.
By the " holy places " (ayia) of
our text are meant such as those
into which the Jewish high priest
entered in performing the services
of the ancient Tabernacle. , The
word rendered figures (dvtltvrta)
means properly copies taken from a
given pattern (tiiTios); such as
counterfeit bills, etc. According to
Scripture usage, the original heav
enly realities are properly called
archetypes (dpxEtvrta); the patterns
shown to Moses in the Mount, the
types (tvrtoi) ; and the counterparts
of these constructed by Moses, an
titypes (dvtitvrta). But in our mod
ern usage we are wont to call the
last of these types; and to apply
both the names archetypes and anti
types to, the original heavenly reali
ties which the types were made to
represent. The verb appear (i/x$a-
viodrjvai) is used in a forensic sense
to denote that Christ is now mani
fested in the presence of God as
our Advocate. " The whole com
parison," says Prof. Stuart, " is
taken from the custom of the Jew
ish high priest, who when he en
tered the most Holy Place was said
to appear before God or to draw-
near to God, because the presence
of God was manifested over the
Mercy Seat in the Holy of holies ;
and God was represented, and was
conceived of by the Jews as sitting

Place every year with blood of
others; 2 Ver. 7 ; Ex. xxx. 10 ; Lev. xvi.
2-20.enthroned upon the Mercy Seat.
Now as the high priest appeared
before God in the Jewish Temple
and offered the blood of beasts for
expiation on the great Day of Atone
ment in behalf of the Jewish na
tion, so Christ in the heavenly
Temple enters the most Holy Place
with his own blood to procure par
don (aiuiviov Xvtpwcw) for us."
V. Ch. ix. 25-28. Further illus
trations of the great and im
portant differences between the
Levitical services and those that'
are performed by Christ as the
high priest of our confession.
25. Nor yet that he should
offer himself often. — In the pre
ceding paragraph our author nas
forcibly proved and illustrated the
necessity of Christ's death as the
only ground of redemption from
sin. In doing this he reasons
mainly from the analogies of the
Old and New Covenant. Under
the Old Covenant there was no re
mission of sins without blood; and
so he argues there can be none un
der the New Covenant. But be
tween these two institutions there
are also many important points
of contrast as well as of similarity,
one of which the Apostle has al
ready stated in the twenty-fourth
verse; viz: that Christ has not en
tered into the sanctuary made
with hands like that into which
Aaron and his successors entered;
ou the contrary, he has gone into
heaven itself, henceforth to ap
pear in the presence of God for us.
In the twenty-fifth verse he goes on
to state another point of difference

xi. 26, 27.]

HEBREWS.

265

(26) For then must he often
have suffered since lthe founda
tion of the world ; but now once
2 in the end of the world 3hath
1 Ch. iv. 3 ; Matt. xxv. 34 ; Luke
xi. 50; John xvii. 24; Eph. i. 4;
1 Pet. i. 20.
2 Matt. xiii. 39, 40, 49 ; xxiv. 3 ;
xxviii. 20.
3 Ch. vii. 27 ; ix. 12 ; x. 10 ; John
i. 29 ; 1 Pet. ii. 24 ; 1 John iii. 5.

between the work of Christ and
that of the Levitical high priests.
These had to offer the same sacri
fices year by year, but not so with
Christ. 26. Tor then must he often
have suffered, etc. — Every offer
ing of himself in heaven would of
course imply an antecedent sacri
ficial death on earth. If, then, an
annual offering were necessary, an
annual sacrificial death would also
be necessary. But in that event
he must have often suffered since
the foundation of the world (drib
xatafioXrjs xoa/iov) ; that is, since
the epoch of the Adamic renovation.
But this he has not done. He has
suffered but one death, and has,
therefore, made but one offering.
But now once in the end of
the world, etc. — Or more literally :
But now once in the end qf the
.ages (irti rsvvtEXEia tCtv aiuviov), he
has been manifested for the putting
away of sin by the sacrifice qf him
self: thus demonstrating that the
one offering of himself is sufficient
to meet all the requirements of the
case; and that it is not, therefore,
necessary to repeat the offering as
the high priests were required to do
under the Old Economy. The one
offering of Christ, therefore, reaches
back in its meritorious effects to
the fall of man and forward to the
end of time.
Another point of contrast made
here by the Apostle consists in this,
23

he appeared to put away sin by
the sacrifice of himself.
(27) And as * it is appointed
unto men once to die, but 5 after
this the judgment :
4 Gen. iii. 19 ; Job xiv. 5 ; Rom.
v. 12.
5 Eccl. xi. 9 ; xii. 14 ; Matt. xxv.
31-46 ; Acts xvii. 31 ; Rom. ii. 16 ;
2 Cor. v. 10.

that the high priest under the Law
went into the Holy of Holies with
alien blood (iv aijiati aXXotplui) ;
that is, invested, as it were, with
the blood of a young bullock and a
goat; but Christ went into heaven
invested with his own blood, by
means of which he has paid the
immense debt that was due to
Divine Justice, and so obtained
eternal redemption for all who love
and obey him.
27. And as it is appointed
unto all men once to die. — The
Apostle still keeps up the contrast
between Christ and the Jewish
high priest. The latter, as we have
seen, went once a year with the-
blood of an innocent victim into
the Holy of Holies, and the rehav-
ing made an offering for himself
and for the sins of the people, he
came out of the sanctuary still de
filed by sin ; and he had, therefore,
to repeat the same offerings year
by year continually. But not so
with, Christ. His case, on the con
trary, rather resembles, in some re
spects, the lot of all men. They
are all by the Divine sentence (Gen.
iii. 19) appointed to die once.
But after this the judgment ;
or, rather, " But after this, judg
ment" (xpiais without the article).
The Apostle seems to refer here
more particularly to the judgment
which is virtually pronounced on
every man immediately after death
than to the general judgment which

266

HEBREWS.

[ix. 28 ; x. 1.

(28) So Christ [also] 1 was once
offered to bear the sins of many ;
and unto them 2that look for

1 Isa. liii. 4-6 ; 1 Pet. ii. 24.
2 Phil. iii. 20; 1 Thess. i. 10; 2
Tim. iv. 8 ; Titus ii. 13.
28. Kal Added by Lach., Tisch., T. S.
Green, Alford ; N, a, c, 0, k, l, etc.

will take place at the close of
Christ's mediatorial reign, though
both of these may be included in
his remark. But as every one goes
to his own proper place after death
(Dan. xii. 13 ; Luke xvi. 22, 23 ;
Acts i. 25; 2 Cor. v. 1, 8, etc.), it
follows, of course, that the true
character of every individual is de
termined on his exit from this
world ; and that his destiny is then
also virtually determined. And
just so it was in the case of Christ,
as our author now proceeds to
show. 28. So also Christ was once
offered to bear the sins of many.
— :That is, he died once under the
fearful load of human guilt, for
•Jehovah laid on him the iniquities
of us all (Isa. liii. 4-6). But no
sooner did he die than he was justi
fied. The unrighteous decision of
Pilate and the Jewish Sanhedrim
was immediately reversed in the
Supreme Court of the universe.
God himself then acknowledged
him as his Son, raised his body
from the dead, and set him at his
own right hand in the heavenly
realms, angels, and authorities, and
powers being made subject to him
(Eph. i. 20-22; 1 Pet. iii. 22, etc).
And to them that look for
him, etc. — This refers to the sec
ond personal advent of Christ,
when he shall come out of the
Holy of Holies, as did the High
Priest under the Law, to bless
those who are anxiously waiting
for his appearing. But he will not

him 'shall he appear the second
time without sin unto salvation.
(x. 1) For the law * having a
shadow of good things to come,
and not the very image of the
3 John xiv. 3 ; Acts i. 11 ; 1 Thess.
iv. 14-16 ; 2 Thess. i. 5-9 ; Rev. i. 7.
4 Chap. viii. 5; ix. 9, 23; Col.
ii. 17.

then come like the High Priest still
laden with sin. Once, indeed, he
bore the iniquity of us all; and
so very great was the burden of
our guilt as. we have seen (notes
ch. v. 7), that it even crushed the
blood from his veins, and finally
ruptured his heart. But the blood
which then flowed from his heart,
under the tremendous pressure of
human guilt, has washed away
from him, as well as from us, all
our iniquities, so that when he
comes the second time there will
not be a trace of sin about his per
son. But robed in the habiliments
of righteousness, he will come in
power and glory to redeem his
saints, and to take vengeance on
them who know not God, and who
obey not the Gospel. Then we too
will " be made the righteousness of
God in him " (2 Cor. v. 21).
VI. Ch. x. 1-4.— The utter moral
inefficacy of the Levitical offer-

1. For the law having a
shadow, etc. — In this and the next
following paragraph, we have, as
Alford justly observes, the leading
thoughts of the whole section
brought " together in one grand
finale, just as in the finale of a
piece of music, all the hitherto
scattered elements are united in
one effective whole." But it is not
a mere summary of the thoughts
and arguments of the section, that
is here presented. New thoughts

x. 1, 2, 3.]

HEBREWS.

267

things, l can never with those
sacrifices which they offer year
by year continually make the
comers thereunto perfect.
(2) For then would they not
have ceased to be offered ? be
cause that the worshipers 2 once
1 Chap. vii. 18, 19 ; ix. 9.

are introduced, and others are set
forth in a fuller and more attractive
light. In the last paragraph, for
instance, it is fairly implied though
not categorically expressed, that the
blood of Christ and that alone
" cleanses from all sin." This
thought the Apostle now proceeds
to amplify and illustrate still further,
by showing in the first place the
utter insufficiency of the Levitical
sacrifices. That they had no power
to take away sin, he argues from
¦ the nature of the sacrifices . them
selves and the character of the serv
ices that were rendered under the
Old Covenant. For the Law, he
says, having a mere shadow of the
good things to come, and not the
very image of the things, can never,
with the same sacrifices which they
offer year by year continually, per
fect those who draw near [to God,
by means of them]. The word
shadow (axla) is used here meta
phorically to denote that the Law,
as a religious institution, was but a
faint outline, a mere symbolical
adumbration of the good things of the
Kingdom of Christ. And the word
image (tix6v) means the true bodily
shape which belongs to the things
themselves; the essential form of
the good things, in contrast with the
shadowy representation of them as
given in the Law. In the Gospel,
we have both the image (eIxuv) and
the essence (vrtoetaais) '¦ but in the
Law we have nothing more than a
mere unsubstantial shadow of them.
And hence the Law had no power

purged should have no more con
science of sins.
(3) But in those sacrifices
there is 3a remembrance again
made of sins every year.
2 Chap. viii. 12 ; ix. 14.
3 Ex. xxx. 10; Lev. xvi. 6-22;
xxiii. 27, 29 ; Num. xxix. 7-11.

to take away sin ; nor could it make
any one perfect, except in a mere
civil and symbolical sense.
2. For then would they not
have ceased to be offered? — If
these bloody sacrifices had been
really efficacious in taking away the
sins of the people, there would of
course have been no need of repeat
ing them with reference to the same
sins; because, as our author says,
the worshipers having been thor
oughly cleansed once for all, would
have no more consciousness of sins
so forgiven. A debt that has been
once fairly and fully cancelled, is
not to be paid a second time. If a
disease has been once thoroughly
eradicated from the system, there is
no further need of medicine. And
just so, if a sin is once effectually
blotted out, it is remembered no
more. 3. But in those sacrifices,
there is a remembrance again
made of sins every year. — For
special sins, the Law required special
offerings. " If any soul sin through
ignorance," said God to Moses,
"then he shall bring a she-goat of
the first year for a sin-offering. And
the Priest shall make an atonement
for the soul that sinneth ignorantly,
when he sinneth by ignorance before
the Lord, to make an atonement for
him ; and it shall be forgiven him "
(Num. xv. 27, 28). See also Lev.
iv. 3, 14, 23, 28. Besides these
special offerings, others were offered
daily (Ex. xxix. 38-46); weekly
(Num. xxviii. 9, 10); monthly

268

HEBREWS.

[x. 4.

(4) For it is x not possible that
the blood of bulls and of goats
should take away sins.

(Num. xxviii. 11-15); and yearly
at each of the three great festivals
(Lev. xxiii). But nevertheless on
the tenth day of the seventh month,
all the sins of the past year were
again called into remembrance ; and
an atonement was made, first for the
sins of the Priests (Lev. xvi. 11-14),
and then for the sins of the people
(Lev. xvi. 15). Nor did even these
sacrifices offered on the Day of Atone
ment, suffice to cover the sins of the
worshipers, as any one may see from
the following ordinance relating to
the scape-goat. "And when he
[Aaron] hath made an end of
reconciling the Holy Place and the
Tabernacle of the congregation, and
the altar, he shall bring the live
goat ; and Aaron shall lay both his
hands upon the head of the live
goat, and confess over him all the
iniquities of the children of Israel
and all their transgressions in all
their sins, putting them upon the
head of the goat, and shall send him
away by the hand of a fit man into
the wilderness. And the goat shall
bear upon him all their iniquities
into a land not inhabited; and he
shall let go the goat in the wilder
ness" (Lev. xvi. 20-22). Thus it
appears that what all the sacrifices
of the year could not accomplish,
was symbolically effected by the goat,
on whose innocent head were laid the
sins of the nation for the whole of
the preceding year, to be borne away
by it into a land of separation:
" the Holy Spirit this signifying,"
that in due time Christ would, in
like manner, bear away on his own
person all our sins into a state of
everlasting oblivion.
4. For it is not possible, etc.—
Why not ? Who can fully and satis
factorily answer this question ? The
fact is clearly and categorically

'Chap. ix. 9, 13; Psa. 1. 7-15;
Isa. i. 11-15; Jer. vi. 20 ; vii. 21, 22;
Hos. vi. 6.

stated by the Spirit that " searches
all things, yea even the deep things
of God. And some of the reasons
are plain and obvious enough. It
may be alleged, for instance, that
every sinner is under condemna
tion; and that something is neces
sary in order to his redemption.
And, furthermore, it may be shown
that the sinner has really nothing to
offer as a ransom for his soul : " for,"
says God, " every beast of the forest
is mine, and the cattle upon a thou
sand hills" (Psa. 1. 10). All this,
and much more, may be truthfully
urged in support of the Apostle s
declaration. But until we can esti
mate aright tfce exceeding sinfulness
of sin and the just claims of the
Divine Government on the sinner,
I am inclined to think that all our
speculations on this matter must
fall short of a true and full solution
of the question. It becomes us,
therefore, to receive humbly and
implicitly, as a matter of faith, what
reaches far beyond the narrow
limits of our speculative philosophy.
That these sacrifices were of Divine
appointment, is, of course, conceded
by all who believe the Bible to
be the inspired Word of God;
and that they served to secure for
the Israelites symbolical forgive
ness, and, as a consequence of this,
continued membership in the sym
bolical Church of the Old Covenant,
is also equally obvious. But beyond
this, they only served to direct the
minds and hearts of the people to
" the Lamb of God that taketh away
the sin of the world."

5.]

HEBREWS.

269

(5) Wherefore l when he
1 Gen. xlix. 10 ; Deut. xviii. 15-18;
Isa. ix. 6, 7 ; Jer. xxiii. 5, 6 ; Dan.
ix. 24-26 ; Mic. v. 2 ; Hag. ii. 7 ;
Zech. ix. 9; Mai. iii. 1; Matt. xi. 3;
John x. 10.

VII. Ch. x. 5-18. The all-suf-
Jiciency of the one offering of
Christ shown (1) in its fulfilling
the will of God, and (2) in its pro
curing for all the faithful, free,
full, and absolute forgiveness.
5. Wherefore when he cometh
into the world. — That is, since it
is now manifest that the Levitical
sacrifices had no power to take
away sin, and since, therefore, a
better sacrifice was needed for this
purpose, Christ on coming into the
world as God's chosen minister to
redeem it, says :
Sacrifice and offering thou
wouldest not, etc. — This citation
is from the fortieth Psalm, and has
reference primarily to David as a
type of Christ; and secondarily to
Christ himself as the antitype. See
notes on Ch. i. 5. In the first part
of this Psalm, David praises God
for deliverance from his persecu
tors, as well as for many other
tokens of Divine grace. And then
with an earnest desire to serve God
and to do his will, he says, Sacrifice
and offering thou hast not desired;
ears hast thou digged out for me :
burnt-offering and sin-ofl'ering thou
hast not asked. Then said I, Lo, I
come [I bring myself as a sacrifice]
(In the volume of the book it is
written of me); to do thy will, O
my God I have delighted, and thy
Law is in the midst of my bowels.
In this remarkable utterance of
David, we have clearly set forth the
utter insufficiency of the legal sacri
fices to accomplish the will of God ;
and also Christ's purpose to do this
by the sacrifice of himself.

cometh into the world, he saith,
2 Sacrifice and offering thou
wouldest not, but a body hast
thou prepared me :
2 Psa. xl. 6-8.

The general meaning of the pas
sage then is plain enough. But
how is the Greek rendering of our
text, " a body hast thou prepared
me," to be reconciled with the
Hebrew, " ears hast thou digged
out for me ? " It will not do to say
with some that our author follows
the Septuagint Version, without
regard to the exact meaning of the
passage. He never does this. When
the Septuagint expresses correctly
the meaning of the original, he then
commonly quotes from it; otherwise,
he either so modifies the render
ing as to make it correct, or he
gives us a new translation of the
Hebrew. Even in the few lines
which are here cited, there are
several slight departures from the
Septuagint; but in the clause
which we have now under con
sideration, he follows the Septua
gint exactly ; no doubt because it
expresses exactly the mind of the
Spirit. But how is this ? To the careless
and superficial reader, there may at
first seem to be no connection be
tween digging out, or thoroughly
opening the ears of any one, and
providing a body for him. But the
thoughtful reader will at once see
that, in the case of Christ, the two
expressions are nearly equivalent,
and that the latter differs from the
former chiefly in this : that it is
rather more specific and expressive.
To dig out the ears of a person
means simply to make him a will
ing and obedient servant (Ex. xxi.
6). But in order to so qualify
Christ as to make him a fit servant
I for the redemption of mankind, a

270

HEBREWS.

[r. 6, 7.

(6) xIn burnt offerings and
sacrifices for sin thou hast had
no pleasure.
11 Sam. xv. 22; Psa. 1. 8, 9
Prov. xxi. 3; Isa. i. 11-17; Jer. vii
22, 23 ; Hos. vi. 6 ; Amos v. 21-24
Mic. vi. 6-8.

body was . absolutely necessary.
Without this, there could have been
no adequate sacrifice for 'sin, and
without an adequate sacrifice, there
could have been no suitable atone
ment, and without an atonement,
the claims of Divine Justice could
not have been satisfied, and with
out this, the will of God could never
have been accomplished in the re
demption of mankind. The Greek,
therefore, though not an exact
translation of the Hebrew, is nev
ertheless in perfect harmony with
it, plainly indicating that both come
from the same fountain of Divine
inspiration. The only question of
doubt, then, is simply this : Whence
did the translators of the Septua
gint obtain the specific idea which
they have here so happily ex
pressed ? Or in other words, How
came they to put such a construc
tion on the original Hebrew? To
me it seems most probable that
they simply followed the current
interpretation of the passage, as it
had been explained by the ancient
prophets. See 1 Cor. xiv. H, and
1 Pet. i. 10-12.
6. In burnt offerings, etc. —
This is but an echo of the senti
ment expressed in the preceding
verse, making with it a sort of He
brew parallelism, in which " burnt
offerings and sacrifices for sin are
made to correspond with sacrifices
and offerings in general. To
gether, the two verses express with
great emphasis the utter insuffi
ciency of the Levitical sacrifices to
accomplish the will of God in the
redemption of mankind. For the

(7) Then said I, Lo, 2 1 come
(3in the volume of the book it
is written of me,) to do thy will,
0 God.
2 John iv. 34 ; v. 30 ; vi. 38.
3 Gen. iii. 15; xxii. 18; xlix. 10;
Deut. xviii. 15-19.
law of the burnt offerings, see Lev.
i. 1-17, and for that of the sin
offerings, see Lev. iv. 1-v. 13. The
former was so called because it
was wholly consumed on the altar,
but the latter received its name
from its having always special ref
erence to sin and to the sin-offering
of Christ. The former was insti
tuted immediately after the fall of
man, and in connection with the
meat offering (nrun) it constituted
an important part of the Patri
archal worship. But the sin offer
ing was instituted after the giving
of the Law. It is first mentioned
in Ex. xxix. 14.
7. Then said I, Lo, I come. —
The Septuagint rendering of this
verse corresponds exactly with the
Hebrew, and is as follows: Then
said 1, Lo, I come [to do thy will] :
(in the volume of the book it is
written of me) ; to do thy will, O
my God, I have delighted. Our
author, by omitting the latter part
of the third clause, has changed in
some measure the form of the
whole verse, without affecting its
meaning. He simply makes the
phrase, " to do thy will" in the
third clause, depends directly on "I
come " in the first. The second
clause is thrown in parenthetically.
It is manifestly David that speaks
in the Psalm from which the Apos
tle makes this citation. But, as
Delitzsch says, " he speaks in typi
cally ordered words which issue, as
it were, from the very soul of the
Antitype, the Anointed of the fu
ture, who will not only be the Kjng
of Israel, but also the Captain of

8,9.]

HEBREWS.

271

(8) Above when he said, Sacri
fice and offering and burnt of
ferings and offering for sin thou
wouldest not, neither hadst
1 Ch. v 8 ; ix. 11-14 ; Phil. ii. 6-
11. 2 Ch. vii. 18, 19 ; viii. 7-13 ; xii.
27, 28 ; Col. ii. 14.

their salvation, as well as of that
of the whole "world.  David
speaks ; but Christ, whose Spirit
already dwells and works in David,
and who will hereafter receive from
David his human nature, now al
ready speaks in him." See notes
on ch. i. 5.
in the volume of the book it
is written of me. — That is, in
the roll or volume of the Law.
"Anciently," says A. Clarke,
"books were written on skins and
rolled up. Among the Romans
they were called volumina from
volvo, / roll : and the Pentateuch
in the Jewish synagogues is still
written in the same way. There
were two wooden rollers ; on one
they rolled on, and from the other
they rolled off, as they proceeded
in the reading." In the volume of
the Pentateuch, which every king
of Israel was required to transcribe
and carry with him as a vade me-
cum (Deut. xvii. 14-20), there is
constant reference to Christ. In
deed, we may truly say of it, as
John has said of the Apocalypse,
" The testimony of Jesus is the
spirit of the prophecy" (Rev. xix.
10). This testimony is given not
only directly in such passages as
Gen. iii. 15; xxii. 17; xlix. 10;
Deut. xviii. 18; but also indirectly
in all the types and shadows of the
Old Covenant.
8. Above when he said. — Our
author now proceeds to explain
and apply the foregoing prophecy,
and for this purpose he quotes it
again substantially in such a form

pleasure therein ; which are of
fered by the law ;
(9) Then said he, x Lo, I come
to do thy will [O 'God]. 2 He
taketh away the first, that he
may establish the second.
(91 6 ©eo't Rec. Omitted by Lach., Tisch.,
T. S. Green, Alford, N, a, c, d, e, k, Coptic,
Sahidie, JEthiopic, etc.

as best serves to give point and en
ergy to "his argument. But in do
ing so, he wholly overlooks the
type, and applies the words of the
Psalm directly to Christ as their
true and proper author. It is no
longer David, but Christ himself
who appears in front of the great
drama of redemption, and who
comes forward to do the will of
God, by giving his own life for the
salvation of the world. " Above,"
(that is in the former part of the
quotation,) "when he [Christ]
saith, Sacrifices, and offerings, and
whole burnt offerings, and offerings
for sin, thou wouldest not, neither
hadst pleasure therein ; such as are
offered according to the law."
9. Then said he, Lo, I come
to do thy will. — The reader will
observe that in the preceding verse
the Apostle has thrown together
all the various kinds of Levitical
offerings, no doubt for the purpose
of making the contrast between
them and the one offering of Christ,
as strong and as pointed as possi
ble. Numerous and various as they
were, they nevertheless all failed
to fulfill the will of God ; but this,
Christ has fully accomplished by
the one offering of himself.
he taketh away the first that
he may establish the second. —
The thing taken out of the way is
not merely- the Levitical sacrifices,
but the whole arrangement under
which they were offered, and the
thing established is the more gra
cious and perfect arrangement ac
cording to which the offering of

272

HEBREWS.

[x. 10, 11, 12.

(10) By the which will 'we
are sanctified through the offer
ing of the body of Jesus Christ
once for all.
(11) And every priest stand-
eth 2 daily ministering and offer-
'Ch. ii. 11; ix. 14, 26; xiii. 12;
Zech. xiii. 1 ; John xvii. 19 ; 1 Cor.
i. 30 ;-vi. 11.
2Ch. vii. 27; Ex. xxix. 38, 39;
Num. xxviii. 24; Dan. ix. 24, 27.

Christ was made once for all. This
is indicated (1) by the use of the
abstract neuters, " the first" (to
rtputov) and " the second " (to Sev-
tipov) ; and (2) by what follows in
, the next verse.
10. By the which will we are
sanctified through the offering,
etc. — From this clause taken in
connection with what precedes, it
is quite manifest • that the thing
taken out of the way, embracing
the Old Covenant with all its rites
and ceremonies, was not the will
of God, but that the thing estab
lished and ratified by the sacrifice
of Christ, is the will of God. " He
taketh- away the first," which was
not the will of God ; " that he may
establish the second," which is the
will of God. The term " ivill," as
used here, denotes God's redeeming
purpose, conceived before the foun
dation of the world, but gradually
developed in the Holy Scriptures,
and finally ratified by the atoning
blood of the Lord Jesus. In the
accomplishing of this will, embrac
ing as it does the whole Gospel
plan of salvation, " we are sanctified
through the offering of the body
of Jesus Christ once for all."
11. And every high priest
standeth daily ministering, etc.
— The key-note of what follows is
found in the last word of the tenth
verse, (itydrto$) " once for all."
The Levitical sacrifices were not

ing oftentimes the same sacrifi
ces, 3 which can never take away
sins :
(12) But 4this man, after he
had offered one sacrifice for sins
forever, sat down on the right
hand of God ;
3Ch. ix. 9, 13; x. 4; Psa. xl. 6:
1. 7-15 ; li. 6 ; Hos. vi. 6.
4 Ch. i. 3 ; viii. 1 ; Matt. xxii. 44 ;
Acts ii. 33 ; vii. 56 ; Eph. i. 20-22.

only numerous and various, but
they were also often repeated :
" Every priest standeth, day by
day, ministering and offering often
times the same sacrifices which can
never take away sins." " The
same wearisome circle of ineffect
ual efforts," says Tholuck, "which
has been shown to characterize the
performances of the high priest on
the Day of Atonement, is now ex
hibited as characteristic of the
priestly institute in general." Sev
eral manuscripts and some of the
ancient versions have high priest
(dp^iEptuj) instead of priest (it ptvs),
but the balance of authority is in
favor of the reading found in our
English Version.
12. But this man after he had,
etc. — The main point of contrast
here is, not between the one sacri
fice and the many, but between the
often repeated offerings of the many
sacrifices of the Law, and the one
offering of the sacrifice of Christ.
For while every Levitical priest
standeth daily ministering, as one
who has never finished his work;
Christ, on the other hand, having
offered one sacrifice for sins, sat
down perpetually on the right hand
of God, as one who has accom
plished his work; that is, the par
ticular work to which our author
here refers : the work of making
an atonement for the sins cf the
world. This will never have to be

x. 13, 14, 15.]

HEBREWS.

273

(13) From ' henceforth ex
pecting till his enemies be made
his footstool.
(14) For 2by one offering he
hath perfected forever 3 them
that are sanctified.
1 Ch. i. 13 ; Psa. ex. 1 ; Luke xx.
43 ; 1 Cor. xv. 25.
2Ch. ix. 14.

repeated. The contrast that is here
made by the Apostle is well pre
sented by Menken as follows:
" The priest of the Old Testament
stands timid and uneasy in the
Holy Place, anxiously performing
his awful service there, and hasten
ing to depart when the service is
done, as from a place where he has
no free access, and can never feel
at home, whereas Christ sits down
in everlasting rest and blessedness
at the right hand of the Majesty in
the Holy of Holies, his work accom
plished, and he himself awaiting
its reward."
13. From henceforth expect
ing, etc. — -The Apostle refers again
to Psa. ex. 1, where David by the
Spirit says, Jehovah said to my
Lord, Sit on my right hand till I
make thy enemies thy footstool.
Christ is represented in our text as
calmly and patiently waiting for
the fulfillment of this promise.
Not that he has ceased to work for
the redemption of mankind, for he
must reign, and that, too, with in
finite power and energy, until the
last enemy, death, shall be de
stroyed (I Cor. xv. 25, 26; Rev.
xix. 11-21, etc.). But his sacri
ficial work is done. The one offer
ing which he made of himself is
all-sufficient, as our author shows
further in the following verse.
14. For by one offering he
hath perfected forever them
that are sanctified. — This is as
signed as the reason why Christ

(15) Whereof _ 4the Holy
Ghost also is a witness to us :
for after that he had said before,
3 Ch. ii. 11 ; xiii. 12 ; Acts xx. 32 ;
Rom. xv. 16 ; 1 Cor. i. 2 ; Eph. v.
26. 4 Ch. ii. 3, 4 ; iii. 7 ; ix. 8 ; John
xv. 26 ; Acts xxviii. 25 ; 1 Pet. i. 11,
12; 2 Pet. i. 21.

has not to stand and daily repeat
his offering, like the Levitical
priests. The one offering which
he has made of himself is enough.
By it he has forever perfected them
that are sanctified. But who are
they ? Evidently the same as the
sanctified in ch. ii. 11 ; those who
by faith and obedience have put on
Christ (Gal. iii. 27), and who have
risen with him from the baptismal
grave to walk in newness of life
(Rom. vi. 4; Col. ii. 12; iii. 1).
All such have come to perfection
in Christ, finding as they do in
him all that pertains to life and
godliness (2 Pet. i. 3),. so that they
have only to persevere in well do
ing to the end of life, by abiding in
Christ as the branch abides in the
vine, and then with spirits as pure
as the angels before the throne of
God, they will join the redeemed
millions " who have washed their
robes and made them white in the
blood of the Lamb."
15. Whereof the Holy Ghost
also is a witness to us.— Our au
thor now proceeds to prove and il
lustrate his position still further by
referring to the inspired Hebrew
writings. For this purpose he again
quotes from the prophecy of Jere
miah (ch. xxxi. 33, 34), showing
clearly that even under the Old
Economy, it was God's purpose that
through the blood of the New Cove
nant the sanctified in Christ Jesus
should enjoy absolute and eternal for
giveness. But in making use of this

274

HEBREWS.

[x. 16, 17, 18.

(16) 'This is the covenant
that I will make with them after
those days, saith the Lord: I
will put my laws into their
hearts, and in their minds will I
write them ;
(17) And their sins and in-
1 Jer. xxxi. 33, 34.

passage, he quotes only so much of
it as has a direct bearing on his
argument, and by so abbreviating
it, he has left the construction of it
somewhat doubtful. The main
point to be determined is simply
this: Where does the protasis of
the sentence end, and the apodosis
begin? Most commentators, since
Beza, make the division in the mid
dle of the sixteenth verse as fol
lows: " For after having said, This
is the covenant which I will make
with them after those days, the
Lord [then] says, Putting my laws
into their hearts, I will also, write
them on their understanding ; and
their sins and iniquities will I re
member no more." But some of
our ablest expositors make the apo
dosis begin with the seventeenth
verse, and render the whole pas
sage as follows: "For after having
said, This is the covenant which I
will make with them after those
days, saith the Lord, putting my
laws into their hearts, I will also
write them on their understanding ,
[he then adds] and their sins and
iniquities will I remember no
more." On the whole, I think with Beza,
Delitzsch, and others, that the first
construction is the most natural,
and also most consistent with our
author's free manner of quoting
from the original text. It matters
but little, however, which of these
renderings is adopted. In either
case, the main object of the writer
is evidently to prove from the Old

iquities will I remember no
more. (1 8) Now 1 where remission of
these is, there is no more offer
ing for sin.
2 Chap. ix. 13, 14; Psa. ciii. 12;
Isa. xliii. 25 ; xliv. 22 ; Mic. vii.
19.

Testament Scriptures, that the sub
jects. of the New Covenant enjoy,
through the one offering of Christ,
free, full, and absolute forgiveness.
18. Now where remission of
these is, there is no more offer
ing, for sin, — That is, where there
is absolute forgiveness of sins, there
is no further need of a sin-offering.
Another atonement would be wholly
superfluous. This, as we have seen
in commenting on ch. viii. 12, is
one of the leading points of contrast
between the Old and the New Cov
enant. Under the former, the offer
ings were numerous, and were per
petually repeated ; while they served
to procure for the Israelites nothing
more than a mere civil and ecclesi
astical forgiveness. But under the
latter, the one offering of Christ
procures for all the sanctified abso
lute and everlasting forgiveness.
REFLECTIONS.
1. This is one of the most pro
foundly interesting sections in the
whole Bible. Leading us back, as
it does, to the original gracious pur
pose of God, conceived, .pf course,
before the foundation of the world,
but gradually revealed and illus
trated from the fall of man until
it was fully developed in the king
dom of Christ, it embraces within
itself an outline of the whole reme
dial system. We see in it both the
shadow and the substance in their
true and proper relations to each
other ; and all looking to the one

HEBREWS.

275

grand consummation, when the last
enemy, Death, having been van
quished, the kingdom will be deliv
ered up to God the Father. To
understand this one section, there
fore, in all its legitimate bearings,
is, in fact, to understand the whole
economy of Divine grace.
2. Judaism, though in itself but
a shadow, differs nevertheless in
many respects from all false systems
of religion ; but chiefly in this, that
it has in Christianity a real corre
sponding substance. The religious
systems of the ancient Egyptians,
Greeks, Romans, and other heathen
nations, were nothing but shadows ;
mere counterfeits without any cor
responding realities. The Romans,
for instance, had their high priest
or Pontifex Maximus, as well as
the Jews. But while the Jewish
high priest was a type of Christ,
the Roman Pontifex Maximus was
a type of nothing : a, mere shadow
of a shadow, without any corre
sponding substance. And this is
true also of all the heathen temples,
sacrifices, etc. ; so that there is
really no proper parallelism be
tween Judaism and any other sys
tem of religion outside of the Bible.
The one was given by God himself;
but the other is wholly of human
origin. 3. Christians should ever rejoice
that the way into the holiest of all
is now made manifest (ch. ix. 8 ;
x. 19, 20). Christ has made it so'
very plain, that all may now under
stand it and walk in it. Indeed he
is himself the way, the truth, the
resurrection and the life. The man
who is in him, and who walks in
him, can not fail to enter, even as
he himself did, into the holy of
holies. Well, therefore, might Christ
now say to us, as he once said to
his disciples while on earth, "Bless
ed are the eyes which see the things
that ye see : for- I tell you that
many prophets and kings have de

sired to see those things which -ye
see, and have not seen them ; and
to hear those things which ye hear,
and have not heard them." Let us
.all then strive to walk worthy of
our high' and holy Calling; "with
all lowliness and meekness, with
long-suffering, forbearing one an
other in love ; endeavoring to keep
the unity of the Spirit in the bond
of peace."
4. The great end of all religion
is to purify the conscience from all
that is impure and unholy; and so
to qualify us for the service of God
here, and for the enjoyment of his
presence hereafter (ch. ix. 14).
Without, this, all outward purifica
tions are of no avail. The body
will soon go to corruption, do as we
may. " Dust thou art, and unto
dust shalt thou return," is the irrev
ocable decree of God with respect
to all flesh. But if by Divine grace
the spirit is made like that of Christ,
then also the body will in due time
be made like the body of Christ
(1 John iii. 2). And if we are like
Christ, we will be with him (John
xiv. 3), and be made heirs of the
universe through him (1 Cor. iii.
21-23). 5. There has ever been but one
ground of pardon, justification,
sanctification, and redemption. The
conditions of enjoying the great
boon of eternal life have varied
somewhat in different ages and un
der different circumstances. Some
things were required of the Jews,
which are not now required of
Christians ; and some things are
required of Christians, which were
wholly unknown to the Jews. But
neither Jews nor Christians ever
did or ever can do any thing by
way of making an atonement for
sin. This can be done only through
the blood of the Lord Jesus Christ,
which was just as necessary " for
the redemption of the sins that
were committed under the first cov-

276

HEBREWS.

enant," as it is for the redemption
of those that are now committed
under the second covenant (ch. ix.
15 ; Rom. iii. 25, 26). This is the
fountain which God by the mouth
of Zechariah (ch. xiii. 1) promised
that he would open " to the house
of David for sin and for unclean
ness; " and this is the fountain to
which every penitent sinner is now
invited to come and be cleansed.
6. How infinitely glorious will
be the second advent of our blessed
Lord (ch. ix. 28). His first coming
was in weakness, poverty, and suf
fering, because he was then " made
of a woman, made under the law,
to redeem them that were under the
law; that we might receive the
adoption of sons" (Gal. iv. 4, 5).
He had then to be " made sin for
us, though he knew no sin, that we
might be made the righteousness
of God in him" (2 Cor. v. 21).
But now his sacrificial work is
done. His sufferings and sorrows
are all over. He has borne away
all our sins in his own person ; and
by the one offering of himself he
has brought in everlasting right
eousness. And hence when he
comes again, it will be to redeem
his saints, " and to convict all the
impious concerning all their works
of impiety which they impiously
did, and concerning all the hard
things which impious sinners spoke
against him" (Jude 14, 15). Then
" all that are in their graves will
hear his voice and come forth ; they
that have done good, to the resurrec
tion of life ; and they that have done
evil, to the resurrection of damna
tion" (John v. 28, 29). The judg
ment will sit, and the books will be
opened. And then every man will
be rewarded according to his works
(Rev. xx. 11-15). Sinner, are you
prepared to meet him at his com
ing? If not, why not at once re
pent of your sins? Why not accept
of the mercy which he now offers

to you through the Gospel ? " Be
hold, now is the accepted time ; be
hold, now is the day of salvation"
(2 Cor. vi. 2).
7. God is not an arbitrary, but a
just and righteous Sovereign (ch. x.
1—4). Otherwise he might have
accepted the blood of bulls and of
goats as an atonement for sin ; nay
more, he might have even allowed
all sin to pass with impunity. But
this was impossible. God's own
nature would not allow this. Jus
tice, absolute and eternal justice,
had to be satisfied before any sinner
could be pardoned absolutely; for
justice and judgment are the habi
tation of God's throne (Psa. lxxxix.
14). But nothing it seems save the
blood of Christ was sufficient to
pay the ransom. And hence even
this was not withheld by our ever-
gracious and merciful Father. For,
as we are told, he "so loved the
world that he gave his only begot
ten Son, that whosoever believeth
on him should not perish, but have
everlasting life" (John iii. 16).
But before this can be made avail
able to the sinner, it must be
humbly and thankfully accepted by
him. He must reverently bow to
the authority of Jesus, and receive
him as the anointed Sovereign of
the universe (Phil. ii. 9-11). To
those who do so willingly, Christ
has become the author of eternal
salvation (ch. v. 9) ; but to those
who reject Christ, the Gospel is but
a savor of death unto death (2 Cor.
ii. 16). Better for all such that
they had never been born : for by
an eternal moral necessity they
must be banished " with an ever
lasting destruction from the pres
ence of the Lord and from the glory
of his power, when he shall come
to be glorified in his saints, and to
be admired in all them that believe "
(2 Thess. i. 9, 10).
8. How infinitely consoling is the
assurance given to us in this section,

HEBREWS.

277

that the one offering of Christ has
so far satisfied the will of God, by
meeting the claims of Divine jus
tice against the sinner, that he can
now be just in justifying every one
who believes and obeys him (ch. x.
5-10; Rom. iii. 25," 26). This is
indeed to us as an anchor of the
soul, both sure and steadfast, reach
ing even within the Vail. For, as
our author says in his letter to the
Romans (ch. v. 10), " If when we
were enemies to God by wicked
works, we were reconciled to him
by the death of his Son; much
more being now reconciled, we shall
be saved by his life." On this rock
we may now rest our hopes in con

fidence, feeling assured that "all
things work together for good to
them that love God " (Rom. viii. 28) ;
and that " neither death, nor life,
nor angels, nor principalities, nor
powers, nor things present, nor
things to come, nor height, nor
depth, nor any other creature, shall
be able to separate us from the love
of God which is in Christ Jesus
our Lord" (Rom. viii. 38, 39). May
God help us then to renounce all
self-righteousness and self-reliance,
and to trust only in Him " who of
God has become unto us wisdom,
and righteousness, and sanctificar
tion, and redemption."

SECTION IX (x. 19-39).

ANALYSIS.
In the first six chapters of our
Epistle, exhortation follows exposi
tion and argument in quick and
rapid succession. But from ch. vii.
1 to ch. x. 18, we have one con
tinued discussion of the priesthood
of Christ, of the covenant of which
he is the Mediator, and of the one
great atoning sacrifice of himself
which he once made for the sins of
the world. At this point ends the
doctrinal part of the Epistle ; most
of what follows being taken up
with matters of exhortation, conso
lation, and encouragement.
In the first section of the horta
tory part upon which we now en
ter, our author makes a practical
application of some of the leading
points involved in the preceding
discussion, earnestly exhorting his
readers to greater zeal and dili
gence in their Christian profession,

warning them still further against
the dangers and fearful consequen
ces of apostasy, and encouraging
them in various ways and by sun
dry motives to persevere with fidel
ity to the end of their Christian
course (ch. x. 19-39).
I. He begins by exhorting his
Hebrew brethren (1) to draw near
to God with true hearts and in the
full assurance of faith, having their
hearts sprinkled from an evil con
sciousness, and their bodies washed
with pure water ; (2) to hold fast
the confidence of their well
grounded hope; (3) to have a mu
tual watch-care over one another,
so as to excite each other to love
and good works, and (4) not to neg
lect the meetings appointed for
social worship (ch. x. 19-25).
This exhortation he enforces
1. On the ground that the way of
access into the Holiest of all had
then been made manifest through

278

HEBREWS.

the rent vail of the flesh of Jesus
(vv. 19, 20).
2. That they had a great high
priest over the house of God,
through whom they had at all times
free access to the throne of heav
enly grace (v. 21).
3. That God is faithful, and that
he will certainly fulfill all his prom
ises (v. 23).
4. That the day of trial was then
near at hand (v. 25).
II. He again warns his readers
against the dangers and fearful con
sequences of apostasy. Of these,
he urges them to beware
1. Because for the apostate even
the sacrifice of Christ is no longer
available, and consequently he can
expect nothing but the awful hor
rors of the coming judgment (w.
26, 27).
2. Because his condemnation will
be even more intolerable than was
that of the presumptuous sinner
under the Law, on the ground that
wherever much is given, there also
much is always required (vv. 28,
29). 3. Because God will certainly exe
cute his righteous vengeance on all
the finally impenitent (vv. 30, 31).
111. He urges and encourages
them on the ground of consistency,
to endure with meekness and resig
nation whatever trials and afflic
tions might come upon them (vv.
32-34). They had, it seems, for
merly endured much, and they had
borne it all joyfully in view of the

riches and honors that awaited
them. And now the Apostle would
have them persevere in the same
course in which they had begun.
IV. He exhorts and encourages
them to maintain their confidence,
and to persevere in their begun
course, (1) on the ground that their
final recompense would be very
great; and (2) on the ground that
the coming of Christ was very near
at hand, when the faithful would
all be rewarded for their fidelity
(vv. 35-39). This the Apostle illus
trates and enforces by referring to
the overthrow of the Chaldean
monarchy, and the deliverance of
the faithful Israelites from its op
pressive bondage.
The main points of this section
may therefore be briefly summed
up as follows :
I. Ch. x. 19-25. An exhortation
to greater diligence, purity, con
stancy, and fidelity in the worship
and service of God.
II. Ch. x. 26-31. A solemn
warning against the dangers and
fearful consequences of apostasy.
III. Ch. x. 32-34. Exhortation
and encouragement to the Hebrew
Christians, drawn from their pre
vious steadfastness and endurance.
IV. Ch. x. 35-39. Further ex
hortation and encouragement to
maintain their confidence, and to
persevere through faith to the end,
which to them was then very near
at hand.

19, 20.]

HEBREWS.

279

TEXT AND COMMENTARY.

(x. 19.) " Having therefore,
brethren, boldness 2 to enter into
the holiest by the blood of Je
sus, 1 Ch. iv. 16 ; xii. 28 ; Rom. viii.
15; Gal. iv. 6, 7; Eph. iii. 12; 2
Tim. i. 17.

I. Ch. x. 19-25. An exhortation
to greater diligence, purity, con
stancy, and fidelity in the wor
ship and service of God.
19. Having therefore, etc. —
In the preceding section the Apos
tle has shown (1) that the way into
the Holiest of all, though dark and
mysterious to the ancients, has now
been made manifest to us through
the shed blood of Christ ; (2) that
Christ has himself entered it by
means of his own blood with which
he has made an atonement for the
sins of the world ; (3) that he ever
lives there as a priest on his throne
to intercede for us and to bless us ;
and (4) that by virtue of his aton
ing blood, we, too, are allowed to
follow him and to be with him as
joint heirs of the eternal inherit
ance. All this, then, serves to in
spire us, not exactly with " bold
ness," but rather with a joyful con
fidence (rtapl>rjaia) as regards our en
trance into the Holiest of all,
through the blood of Jesus. On
this point there is really no longer
any reason for doubting. We now
" know that if our earthly house of
this tabernacle were dissolved, we
have a building of God, a house
not made with hands, eternal in
the heavens" (2 Cor. v. 1). We
are therefore no longer in bondage
through the fear of death, having
confidence that "it is better to de^

(20) 3By a new and living
way, which he hath consecrated
for us, through the vail, that is
to say, his flesh ;
2 Ch. ix. 7, 8, 12, 24 ; Eph. ii. 18.
3 Ch. vii. 25 ; John x. 7, 9 ; xiv. 6;
Acts iv. 12 ; Rom. v. 2.

part and be with Christ." The
phrase, " by the blood of Christ,"
denotes the means by and through
which this joyful access to heaven
has been procured for us as illus
trated in the preceding section.
20. By a new and living way.
— The meaning of this expression
will- be best understood when
viewed in its proper relations to
other parts of the sentence, the
whole of which may be literally
rendered as follows : Having there
fore, brethren, confidence with
respect to the entrance of the Holy
of holies by means of the blood of
Jesus, which [entrance or entrance-
way] he consecrated for us [as] a
way fresh and living [leading]
through the vail, that is through his
flesh, etc. From this, it will be
seen that our English Version gives
the sense of the passage pretty ac
curately, without, however, giving
the exact grammatical relation of
the words as they stand in the orig
inal. The new and living way is
the same as the entrance way. It
is called new, fresh, or recent way,
because it had but recently been
initiated and consecrated by Christ,
and it is called a living way, be
cause like Christ himself it is ever
fresh and living. " The way into
the Sanctuary of the Old Testa
ment," says Hofmann, " was simply
a lifeless pavement, trodden by the
high priest and by him alone. But

280

HEBREWS.

[x. 21, 22.

(21) And having 'an high
priest over 2the house of God;
(22) Let us 3draw near with
!Ch. ii. 17; iii. 1; iv. 14, 15; vi.
20 ; vii. 26 ; viii. 1.
2 Ch. iii. 6 ; Matt. xvi. 18 ; 1 Cor.
iii. 9-17 ; 2 Cor. vi. 16, 17 ; Eph. ii.
19-22 ; 1 Tim. iii. 15.
3Ch. iv. 16; vii. 19; Jas. iv. 8.
41 Chron. xxviii. 9; Jer. iii. 10;
Acts viii. 21 ; Eph. vi. 5.

the way that has been opened aud
consecrated for us by Jesus Christ,
is one that really leads and carries
all who enter it into the heavenly
rest :  -a living way, because one
with the living person and abiding
work of the Lord Jesus." It is
also a way that leads through the
vail ; that is, through the rent flesh
of Christ. As the vail was the
only medium of access to God un
der the Old Economy, so also is the
rent flesh of Christ the only med
ium of access to him under the
New Economy. And hence when
the heart of Christ was ruptured on
the cross (see notes on ch. v. 7),
the vail of the temple was then
also " rent in twain from the top
to the bottom" (Matt, xxvii. 51).
Then, and not till then, was the
way of entrance into the Holiest
of all made manifest to men and
angels. 21. And having a high priest
over the house of God:— Liter
ally, And having a great priest
(itpla piyav) over the house of God.
True, indeed, in the Septuagint, as
well as in the writings of Philo,
these words (iepEvs piyas) are often
used in the sense of archier&s
(ap^ifpfus, VhJ IHJ). But as they
are not in any other instance so
used by our author, it is most likely
that he uses the word great in this
instance, as in ch. iv. 14, to denote
Christ's personal dignity and royal
highness. Liko Melchisedec, he

4 a true heart 5in full assurance
of faith, having 6our hearts
sprinkled from an evil con
science, and ' our bodies washed
with pure water.
5 Matt. xxi. 21, 22 ; Jas. i. 6.
6 Ch. ix. 13, 14, 19 ; Ezek. xxxvi.
25 ; 1 Pet. i. 2 ; 1 John iii. 20.
7 Ex. xxix. 4 ; Ezek. xvi. 9 ; Matt.
iii. 11 ; John iii. 5 ; Eph. v. 26 ; Ti
tus iii. 5 ; 1 Pet. iii. 21.

sits as a priest upon his throne,
while he presides over the house
of God, which is the church of the
living God, the pillar and ground
of the truth " (1 Tim. iii. 15). The
house of God may, however, in
this instance, denote the church in
heaven as well as the church on
earth, for Christ is a minister of
both the heavenly Sanctuary and
the true Tabernacle (ch. viii. 2).
22. Let us draw near.— Draw
near to what? Evidently to God
and to the throne of his grace, as
we are exhorted to do in ch. iv. 16.
The priests of the Old Covenant
drew near to God symbolically,
whenever they approached the
golden altar to burn incense, for
between this altar and the Ark of
the Covenant, on which God's pres
ence was manifested, there was but
little space. The vail, however,
still intervened between the wor
shiped and the worshipers, and the
whole scene was, in fact, one of
mystery and terror to the priests,
as well as to the people. But not
so under the New Economy. " For
as many as are [now] led by the
Spirit of God, they are the sons of
God." For as Paul assures us
(Rom. viii. 15), we have not re
ceived the spirit of bondage again
to fear, but we have received the
spirit of adoption, whereby we cry,
Abba, Father. And thus having a
joyful confidence as respects the
entrance into the Holiest of all, and

x. 22.]

HEBREWS.

281

having a great sympathetic high
priest over the house of God, we
may all now draw near to God as
his redeemed children-, and find
grace for seasonable help.
But this near approach into the
presence of our heavenly Father
should always be made with be
coming reverence and with due
preparation of both head and heart.
" I will be sanctified," says God,
"in them that come nigh me"
(Lev. x. 3). And accordingly the
children of Israel were required to
wash their clothes and to purify
themselves for three days, before
they were allowed to approach God at
Mount Sinai (Ex. xix. 10). "God
is spirit," says Christ, " and they
that worship him must worship him
in spirit and in truth" (John iv.
24). This is just as necessary'now
as it ever was. And hence while
the Apostle would have all his He
brew brethren approach God in
prayer and praise, he would have
them do so (1) with a true heart;
(2) in the full assurance of faith;
(3) having their hearts sprinkled
from an evil conscience ; and (4)
having their bodies washed with
pure water. Let us consider each
of these in order.
with a true heart. — That is,
with a heart that is free from all
guile, deceit, and hypocrisy. A
heart made true by the knowledge
of itself and of the grace of God,
through the enlightening and sanc
tifying influences of the Holy
Spirit. " When this knowledge
takes root," says Ebrard, " it will
dispel the delusive fancy that God
needs no atonement; that God is
only a dead idol, who knows not
the anger of holy love. It will
dispel, too, the confidence in false
self-made atonements, including all
merit of works, and it will destroy
all self deception about an atone
ment through any other sacrifices
than the sacrifice of Christ." A
24

true heart, then, is a heart which,
while renouncing all self-righteous-
and every other "refuge of lies,"
receives Christ and trusts in him
as the way, the truth, the resurrec
tion, and the life.
In full assurance of faith. —
That is, with a faith that dispels
all doubt with regard to God and
his promises ; a faith which en
ables us to " take God at his word,"
and to do just what he commands,
feeling perfectly sure that all things
work together for good to them
that love and serve him. That
such a degree of faith is desirable
no one can doubt ; and that it is
also attainable through the grace of
God ' is perhaps equally certain.
And if so, then surely it should be
most earnestly sought for by all ;
for to approach God in a doubtful
state of mind is very dishonoring to
him as well as injurious to ourselves.
Having our hearts sprinkled
from an evil conscience. — The
word rendered conscience (awh-
Swais) may moan here, as in ch. ix.
9, 14, either conscience or conscious
ness; either the moral faculty of
the soul, or the state of mind re
sulting from the exercise of this
faculty. Every act that we perform
contrary to the known will of God
defiles our conscience and also our
consciousness ; we have them both
an evil conscience and an evil self-
consciousness. And this, so long
as it continues, must seriously in
terrupt our union, communion and
fellowship with God. The child
that is suffering from an evil con
sciousness on account of its having
transgressed the known will of its
father can not, so long as the feeling
lasts, approach him with perfect
confidence. But when it repents
of the evil, confesses the wrong,
and feels fully assured that the
fault is forgiven, then what a.
change comes over it. It can then
properly appreciate a father's love,

2S2

HEBREWS.

[x. 23.

(23) Let us 'hold fast the
profession of our faith without
'Ch. iv. 14; Matt. x. 22; Gal. vi.
9 ; Col. i. 23 ; Rev. iii. 11.

and draw near to him with filial
and joyful confidence. And just so
it is with every child of God. So
long as we feel conscious of guilt,
so long we feel also that there is a
strong barrier between us and our
God. For if our heart condemns
us, we know that God also con
demns us (1 John iii. 20). But " if
we confess our sins, he is faithful
and just to forgive us our sins, and
to cleanse us from all unrighteous
ness " (1 John i. 9). And this he
does in all cases by applying to our
hearts the blood of Bprinkling ; for
it is this, and only this, that can
cleanse from sin (1 John i. 7). And
when our hearts are thus purified,
we have then "confidence toward
God" (1 John iii. 21); and we can
then approach him as his redeemed
children and have sweet communion
and fellowship with him. " Blessed
are the pure in heart, for they shall
see God."
And our bodies washed with
pure water. — There is here a mani
fest reference to the bath of regen
eration (Titus iii. 5). It will not
do to say with Calvin, Limborch,
Owen, Bengel and others that this
is a mere symbolical expression,
having reference simply to the in
ward cleansing of the soul by the
blood of Christ and the renewing
influence of the Holy Spirit. The
strong and pointed antithesis which
the Apostle here makes between the
sprinkling of the heart and the
washing of the body forbids any
such interpretation of the passage.
This is conceded by Delitzsch, Al
ford, Moll and others. Indeed
nearly all eminent expositors are
now agreed that there is here a
manifest reference to the ordinance

wavering ; (for 2 he is faithful
that promised ;)
2Ch. vi. 18; 1 Cor. i. 9 ; x. 13;
1 Thess. v. 24 ; Titus i. 2.

of Christian baptism. Alford says,
" There can be' no reasonable doubt
that this clause refers directly to
Christian baptism. The bath of
water (xovtpov tov vSatos) of Eph.
v. 26, and the bath of regeneration
(Xovtpov rtaXvyyEvErslas) of Titus iii.
5, are analogous expressions ; and
the express mention of body (aupia)
here as distinguished from hearts
(xapSias) before, stamps this inter
pretation with certainty. To the
same effect are the remarks of
Prof. 'Stuart. In commenting on
our text he says, "It seems to me
that there is a plain allusion to the
use of water in the initiatory rite
of Christian baptism. This is alto
gether consonant with the method
of our author who is every-whero
comparing Christian institutions
with Jewish ones. So in the case
before us he says, The Jews were
sprinkled with blood in order that
they might be purified so as to
have access to God ; Christians are
internally sprinkled, that is, puri
fied by the blood of Jesus. The
Jews were washed with water in
order to be ceremonially purified
so as to come before God ; Christians
have been washed -by the purifying
water of baptism. So Ananias ex
horts Saul to be baptized and wash
away his sins (Acts xxii. 16). In
this latter case and in that before us
the phrase is borrowed from the legal
rite of washing for purification."
To these very judicious remarks I
need only add that the obvious de
sign of our author in using this ex
pression is to indicate that the whole
man, both soul and body, should be
sanctified and consecrated to the
service of God. See Rom. xii. 1.
23. Let us hold fast, etc.—

x. 24, 25.]

HEBREWS.

283

(24) And let us ' consider one
another 2to provoke unto love
and good works ;
(25) 3Not forsaking the as-

1 Rom. xv. 1, 2 ; 1 Cor. viii. 12,
13j ix. 22; x. 33; Gal. vi. 1, 2.
2 Oh. vi. 10,11; xiii. 1; Rom.
xi. 14.

This would be better rendered as
follows: Let us hold fast the con
fession of the hope (ifioXoylav tfijs
ixrti&os) without wavering. See
notes on ch. iii. 1. I agree with
Bloomfield that this is " a pregnant
expression," and that ita full mean
ing might be expressed thus : " Let
us hold fast the faith which we
have confessed and cling to the
hope which it ministers." The
idea is, that we are still but pilgrims
here as all our fathers were. We
have not yet reached the goal of
our destiny. Eternal life is still
with us an object of hope. And
hence the necessity of clinging to
this hope as the anchor of our souls.
For he is faithful that prom
ised. — This clause is added by the
Apostle for the purpose of encour
aging his Hebrew brethren and all
who might read this Epistle to hold
fast the confession of their hope
without wavering even to the end
of life. To persuade them to 'do
this was, indeed, his leading object
in writing the Epistle ; and hence
his frequent reference to the fidelity
of God, as well as to the glory and
dignity of Christ. See notes on
ch. vi. 18.
2i. And let us consider one
another. — That is. Let us not be
selfish, caring merely for ourselves ;
but let us have constantly in mind
each other's wants and circum
stances as members of the one
family of God ; and that, -too, for
tho purpose of exciting and encour
aging one another to love and good

sembling of ourselves together,
as the manner of some is ; but
exhorting one another : and so
much the more, as ye see 4the
day approaching.
5 Acts ii. 42 ; xx. 7 ; 1 Cor. xi. 17,
18, 20 ; xiv. 23 ; xvi. 1, 2 ; Jude 19.
4 Ver. 37 ; Jer. xlvi. 10 ; Amos v.
18 ; Matt. xxiv. 33, 34 ; Jas. v. 8.

works. The same sentiment is
earnestly inculcated by Christ in
his sermon on the Mount, where he
says to his disciples, "Let your light
so shine before men, that they may
see your good works, and glorify
your Father who is in heaven '
(Matt. v. 16). " How beautifully,"
says Delitzsch, "is the exhortation
here disposed of in conformity with
the Pauline triad of Christian graces
(1 Cor. xiii. 13; Col. i. 4; 1 Thess.
i. 3; v. 8). First, we have the in
junction to approach in the full
assurance of faith; then that to
hold fast the confession of our
hope i and now, third, to godly
rivalry in the manifestations of
Christian charity"
25. Not forsaking the assem
bling of yourselves, etc. — The
Apostle refers here, not to apostasy
from the Church, as some allege,
but simply to the neglect of public
and social worship. The time when
this letter was written was mani
festly a time of persecution in Jeru
salem arid, perhaps, throughout
Palestine (ch. xii. 4). Many of
the Hebrew brethren were no doubt
greatly discouraged ; and some of.
them had fallen into the habit of
neglecting the regular meetings of
the Church. This was clearly
wrong for several reasons. (1)
Because by so doing, they neglected
and set at naught an ordinance of
God. Nothing is more' obvious in
the history of the primitive Church
than that the members of the sev
eral congregations were wont to

284

HEBREWS.

[x. 25.

meet together on every Lord's Day,
and no doubt also frequently dur
ing the week for public and social
worship (Acts ii. 42 ; xx. 7 ; 1 Cor.
xvi. 1, 2, etc). And as these meet
ings were held with the sanction of
the Apostles, and for a time under
their immediate supervision, they
had, as a matter of course, all the
force and obligation of a Divine
ordinance. (2) Because by neg
lecting this ordinance of God, the
disciples deprived themselves of
many social and religious privileges.
The Church of Christ is a social in
stitution designed for the edification
and improvement of all its mem
bers. And besides, Christ says
that wherever even two or three
are met together in his name he
will be with them (Matt, xviii. 20).
But when Christ meets with his
people it is of course. to bless them,
and to strengthen them for the
many trials and conflicts of life.
No one can, therefore, properly
estimate his loss in willingly ab
senting himself from the meetings
of his brethren. (3) The delin
quent Hebrews were doing wrong,
also, because of the bad example
which they were setting before
others. Christ intends that every
one of his diseiples shall be a living
witness for the truth. No wonder,
then, that the Apostle so earnestly
exhorted the Hebrews, not to neg
lect the duty and privilege of meet
ing with their brethren for public
and social worship.
And so much the more, as ye
see the day approaching.— To
what day does our author here re
fer? To the day of judgment, say
Delitzsch, Alford, Moll, and others ;
when Christ will come in person
to raise the dead and reward every

man according to his works. But
this interpretation is manifestly
erroneous. To me at least it seems
perfectly obvious that the Apostle
refers here to a day which both he
and his brethren were looking for
as a day that was then very near
at hand: a day that was about to
come on that generation, and' try.
the faith of many. And hence I
am constrained to think with Mac-
knight, Scott, Stuart, and others, that
the reference is most likely to the
day of Jerusalem's overthrow.
Christ had himself foretold the near
approach of that event (Matt. xxiv.
34); he had also spoken of the signs
of its coming and of the great calam
ities that would accompany it (Matt.
xxiv. 4-41). No doubt, therefore,
the Christians in Palestine were all
looking forward with much anxiety
to the time when this prophecy
would be fulfilled. They would
naturally speak of it as " the day ;"
the day of trial; the day when
seeing Jerusalem encompassed with
armies, they would themselves have
to flee to the mountains (Luke xxi.
20-22). _
If this is not the meaning of
the Apostle, I would then under
stand him as referring simply to
the day when Christ comes in his
providence to call on each indi
vidual to give an account of his
stewardship. In this general sense
the passage may be regarded, like
the parable of the ten virgins
(Matt. xxv. 1-13), as an admonition
and warning to all Christians in
all ages and in all nations. But
to refer it exclusively to the day
when Christ will come in person
to judge the world is clearly inad
missible. See notes on ver. 37.

x. 26, 27.]

HEBREWS.

285

(26) For 'if we sin willfully
after that we have received the
knowledge of the truth, there
remaineth no more sacrifice for
sins, 1 Chap. vi. 4-6 ; xii. 7 ; Num. xv.
28-31 ; Deut. xvii. 12; Psa. xix. 12,
13 ; Matt. xii. 31, 32 ; 2 Pet. ii. 20-22.
2 Isa. xxxiii. 14; Dan. v. 6; Hos.

II. Ch. x. 26-31. — A solemn
warning against the dangers and
fearful consequences of apostasy.
26. For if we sin willfully,
etc. — To sin willfully after that we
have received the knowledge of the
truth is the same as to apostatize
from Christ, for which there is no
forgiveness. See notes on ch. vi.
4-6. The use of the present par
ticiple (dfiaptavovtav) showB that
the sin is not one of error or in
advertence; not a sin of momen
tary excitement (njJKJ) ; but rather
that it is a sin of habit; a sin that
is willingly and deliberately per
sisted in; a sin that is committed
with a high hand and in open vio
lation and contempt of God's law
(!"?;?). For the law in reference
to these two classes of sins, see
Num. xv. 22-31. The word rendered
knowledge (trtlyvaais) means more
than a mere objective knowledge
(yviivis) of the truth. It rather de
notes a full experimental knowl
edge, such as we gain by the active
application of our minds to the study
of the truth. And hence it is of
"those who were once enlightened,
and have tasted of the heayenly gift,
and were made partakers of the
Holy Spirit, and have tasted of the
good word of God and the powers
of the world to come," that our au
thor speaks. If such persons apos
tatize from Christ,
There remaineth no m ore f ac-
rifice for sins : or rather, There

(27) But a 2 certain fearful
looking for of judgment and
3 fiery indignation, which shall
devour the adversaries.
x. 8; Luke xxi. 6; xxiii. 30; Rev.
vi. 15-17.
3 Lev. x. 2 ; Num. xvi. 35 ; Mai.
iv. 1 ; Matt. iii. 10, 12; xiii. 42, 50 ;
xxv. 41 ; 2 Thess. i. 8 ; 2 Pet. iii. 7,
10, 12; Rev. xx. 15.

remaineth no longer (oix iti) a
sacrifice for sins. The idea of the
Apostle is not simply that those
who presumptuously reject the sac
rifice of Christ can obtain salvation
through no other; but further, he
means to say that in the case of such
high-handed transgressors, even the
sacrifice of Christ is no longer
available. The man who was once
a Christian, a true child of God,
and who as such was made a par
taker of the Holy Spirit, and yet
falls away as an apostate from
Christ, can obtain no more forgive
ness in any way. "His desperate
condition,' as Delitzsch justly re
marks, " is both the natural conse
quence of his willful error, and
also a condign punishment infli^d
by the Divine hand. He not only
shuts out himself from grace, but
the door of repentance is shut be
hind him ; and he has before him
only the prospect of a damnation
from which there is no escape."
27. But a certain fearful look
ing for of judgment. — This is the
fearful condition of every apostate
from Christ. Cut off from all hope
of being saved, nothing remains
for him but a certain fearful anti
cipation of coming judgment and
a fervor of fire which will finally
consume all the enemies of God.
There seems to be an allusion here
to the fire which came out from
God and consumed the two hundred
and fifty Levites who participated
in the rebellion of Korah (Num.

286

HEBREWS.

[x. 28, 29.

(28) He that 'despised Moses'
law died without mercy 2 under
two or three witnesses :
(29) Of 3 how much sorer pun
ishment, suppose ye, shall he be
thought worthy, 4 who hath trod-
1 Num. xv. 30, 31, 36 ; Deut. xiii.
6-10. 2 Deut. xvii. 6, 7; xix. 15.
3 Chap. ii. 1-4 ; vi. 4-8 ; xii. 25 ;
Matt. xi. 22-24; Luke x. 12-15; xii.
47, 48.
4 2 Kings ix. 33; Isa. xiv. 19; xxviii.

xvi. 35) ; and perhaps also to the
destruction of Nadab, Abihu, and
other like rebels against the Divine
government. See references. So,
God himself is represented as a
consuming fire (ch.. xii. 29), before
whom all the wicked will finally
perish (2 Thess. i. 8). This thought
our author now proceeds to illus
trate still further by a reference to
the law of Moses.
28. He that despised Moses'
law, etc. — The Apostle does not
speak here of all manner of sins
and transgressions committed under
the Old Covenant, but only of such
as were committed "with a high
hand," and in open rebellion
against God and in contempt of his
government : such, for example, as
the sin of idolatry; the law con
cerning which was inexorably laid
down as follows; "If there be
found among you, within any of
thy gates which the Lord' thy God
giveth thee, man or woman, that
hath wrought wickedness in the
sight of the Lord thy God, in trans
gressing his covenant, and hath
gone and served other gods, and
worshiped ^hem, either the sun,
or moon, or any of the host of
heaven, which I have not com
manded.; and it be told thee, and
thou hast heard of it, and inquired
diligently, and behold, it be true,

den under foot the Son of God,
and hath counted 5 the blood of
the covenant, 6 wherewith he was
sanctified, an unholy thing, and
'hath done despite unto the
Spirit of grace?
3; Mic. vii. 10 ; Rom. xvi. 20 ; 1 Cor.
xv. 25.
6 Chap. ix. 20; xiii. 20; Zech. ix.
11 ; Matt. xxvi. 28.
6 Chap. ii. 11 ; ix. 13.
7 Isa. Ixiii. 10 ; Matt. xii. 31, 32 ;
Luke xii. 10 ; Acts vii. 51 ; Eph. iv.
30.

and the thing certain, that such
abomination is wrought in Israel:
then thou shalt bring forth that
man or that vsoman, which have
committed that wicked thing, unto
thy gates, even that man or that
woman, and shalt stone them with
stones, till they die. At the mouth
of two witnesses, or three witnesses
shall he that is worthy of death be
put to death ; but at the mouth of
one witness he shall not be put to
death. The hands of the witnesses
shall be first upon him to put him
to death, and afterward the hands
of all the people. So thou shalt
put the evil away from among you"
(Deut. xvii. 2-7).
This is the best possible com
mentary on our text. It proves be
yond all doubt that for the apostate
under the Old Covenant there was
no forgiveness. And now he pro
ceeds to shew by an argument,
a minori ad ma jus, that the case
of the apostate under the superior
light and privileges of the New
Covenant, is even more intolerable.
29. Of how much sorer pun
ishment, etc. — The lesson is taught
by our Lord himself, that wherever
much is. given, there also is much
always required. " That servant,"
he says, " who knew his lord's will,
and prepared not himself, neither
did according to his will, shall be

30.]

HEBREWS.

287

(30) For we know him that
hath said, ' Vengeance belongeth
unto me : I will recompense,
1 Deut. xxxn. 35 ; Psa. xciv. 1 ;
Isa. lxi. 2 ; Rom. xii. 19.

beaten with many stripes.. But he
that knew not, and did commit
things worthy of stripes, shall be
beaten with few stripes. For unto
whomsoever much is given, of
him shall much be required; and
to whom men have committed
much, of him will they ask the
more" (Luke xii. 47, 48). And
just so our author reasons in the
case before ' us. If the apostate
under the Old Covenant was pun
ished with so great severity, much
more shall the apostate, who under
the superior light of the New Cov
enant has trampled under foot the
Son of God, and accounted the
blood of the covenant by means of
which he was sanctified an unholy
tiling, and insulted the Spirit of
grace, suffer the extreme penalties
of the divine law. The threefold
specification of his guilt is given
hore for the purpose of more clearly
defining the desperately wicked
and abandoned course of the apos
tate. Let us notice each of these
in order :
(1) He hath trodden under
foot the Son of God: the ineffa
bly glorious and perfect Being who
in infinite condescension became
flesh and .died to redeem him; who
sent his good Spirit to enlighten,
comfort, and sanctify him; and
who, in a word, did all that Heaven
could do to save him from his sins,
and to make him an heir of honor,
glory, and immortality; — this is
the Being whom the apostate, as far
as he can, now tramples under foot,
and treats as an object of extreme
hatred and contempt! What else
can such a one expect but the ex
treme -terrors and torments of the
coming judgment.

saith the Lord. And again,
2 The Lord shall judge his peo
ple. 2 Detjt. xxxn. 36 ; Psa. 1. 4 ; 2 Cor.
v. 10.

(2) He hath counted, etc.—
The word rendered unholy (xoiviii)
means (a) what is common ; and (b)
what is unholy or impure. Its
secondary meaning is to be pre
ferred here as being more in har
mony with the context. The apos
tate treats this blood, by means of
which he was himself 'once sancti
fied, as an unholy and impure thing.
The use of the word sanctified
(riyidrtdw) shows very clearly that
the subject of the discourse was
once a Christian, a true child of
God, and prospectively an heir of
glory. But now he is a child of the
devil and an enemy of all righteous
ness. (3) He hath done despite to
the Spirit of grace. — That is, to
the Holy Spirit. It is here called
the Spirit of grace, because through
it God imparts all grace, comfort,
and salvation to our helpless and
sinful race. By it, Christ him
self worked all his miracles (Matt.
xii. 28) ; and by it, he convinces
the world of sin, of righteousness,
and of judgment (John xvi. 8); and
by it, he comforts his saints and
helps their infirmities (John vii.
39; Rom. viii. 26). To insult this
Spirit, then, as does the apostate, is
manifestly the height of all wicked
ness, maliciousness, and impiety.
And hence, as Christ says (Matt.
xii. 32), for those who do so there
is no forgiveness. Nothing remains
for them but a certain fearful ex--
pectation of judgment, and a jeal
ousy of firs which will devour all
the adversaries of God.
30. For we know him that
hath said.— The meaning is, we
know the character of God: we
know him to be a God of truth ; a

288

HEBREWS.

[x. 31, 32.

(31) It is 'a fearful thing to
fajl into the hands of the living
God. (32) But call to remembrance
the former days, in which,
1 Chap. xii. 29 ; Matt. x. 28.

God of justice; and a God of in
finite power and holiness. We
know, therefore, that he will cer
tainly execute all his threatenings
on his enemies, while he at the same
time fulfills all his promises to his
children. Vengeance belongeth unto me,
etc. — This is a quotation from Deut.
xxxii. 35. It is cited in Rom. xii.
19, to show that vengeance does not
belong to us but to God. Here, it
is cited to prove that God will cer
tainly, in due time, render a just
recompense to all his enemies.
And again, the Lord will
judge his people. — This is a cita
tion from Deut. xxxii. 36. . The
same expression is found also in
Psa. cxxxv. 14; but it is most likely
that our author quotes from the law
as given by Moses. The passage is
variously explained by expositors.
Some take it to mean that the Lord
will vindicate and avenge his peo
ple, by executing just judgment on
his and their enemies (Delitzsch,
Alford, Moll, Stuart); but others
think that the object of our author
is rather to show that God is so
very just and righteous, that he will
not allow the sins of even his own
children to pass with impunity,
much less the daring impiety of
apostates (Bleek, Liinemann, De
Wette). "For if the righteous
scarcely be saved, where will the
ungodly and the sinner appear?"
(1 Pet. iv. 18). Perhaps both idoas
may be included in the Apostle's
argument. 31. It is a fearful thing to
fall into the hands of the living
God. — This is plain enough from the

2 after ye were illuminated, 3ye
endured a great fight of afflictions ;
2 Chap. vi. 4; John viii. 12; xii.
46 ; Acts xxvi. 18 ; Rom. xiii. 12 ;
2 Cor. iv. 6.
3 Chap. xii. 4; Acts viii. 1-3; ix.
1, 2; xii. 1-4; Phil. i. 29, 30.

scope of the passage and the explana
tions already given. For if God is
infinitely just and infinitely holy, it
must indeed be indescribably awful
to fall into his hands to be pun
ished forever and ever. True,
indeed, David says, "Let us fall
now into the hands of the Lord; for
his mercies are great; and let us
not fall into the hand of man " (2
Sam. xxiv. 14). But David was not
an apostate. It was for correction,
and not for everlasting punishment,
that he chose to fall into the hand
of the Lord, rather than into the
hands of his enemies. The cases
are, therefore, not at all parallel.
For it is not for the purpose of
being corrected during the short
fpace of three days, or even three
centuries, that the apostate falls
into the hands of Jehovah ; but it is
that he may be "punished with an
everlasting destruction from the
presence of the Lord, and from tbe
glory of his power " (2 Thess i. 9).
" These," says Christ, " shall go
away into everlasting (aiaviov) pun
ishment; but the righteous, into
everlasting (aiuviov) life " (Matt.
xxv. 46).
III. Ch. x. 32-34. Exhortation and
encouragement to the Hebrew
Christians, on the ground of their
previous endurance.
32. But call to remembrance,
etc. — We are here reminded of the
very happy and encouraging turn
which our author gave to his argu
ment in the sixth chapter. Having
there treated of the alarming, state
of the apostate, he reminded his

x. 33. ]

HEBREWS.

289

(33) Partly, whilst 'ye were
made a gazingstock both 2 by re-

1 Nahum iii. 6 ; 1 Cor. iv. 9.
2 Chap. xi. 36, 37; xiii. 13; Psa.
lxix. 9; Isa. li. 7 ; 2 Cor. xii. 10.
readers that though sadly delinquent
in some respects, they were, never
theless, still far removed from the
sin of apostasy. "God," he says,
" is not unrighteous to forget your
work and labor of love, which ye
have showed toward his name, in
that ye have ministered to the
saints, and do minister." And jusf
so he proceeds in this instance.
Having presented to the Hebrew
brethren the awful doom of those
who reject Christ and the great sal
vation purchased through his blood,
he next encourages them by refer
ring to their first love, and remind
ing them how heroically they had
endured their former afflictions.
After that ye were illumin
ated. — That is, after they had been
translated from the kingdom of
darkness into the Kingdom of Him
who is himself the light of the
world (John viii. 12), the Sun of
righteousness that has risen upon
the nations (Mai. iv. 2). Those
who follow him can not walk in
darkness. See notes on Ch. vi. 4.
Ye endured a great fight of
afflictions. — These afflictions were
such as occurred after the martyr
dom of Stephen, when there was a
greatpersecution against the Church
which was at Jerusalem (Acts viii.
1 ; xii. 1-3, etc.). All theBe, the
Hebrew brethren of Jerusalem and
Palestine had borne patiently and
even heroically, as faithful "soldiers
of the cross." And now the Apos
tle would have them be consistent,
and persevere in like manner even to
the end.
33. Partly, whilst ye were
made a gazingstock, etc. — The
25

proaches and afflictions: and
partly, whilst "ye became com
panions of them that were so
used. 3 Phil. i. 7; iv. 14; 2 Tim. i. 8,
16-18.

object of the Apostle in this verse,
is to particularize and further illus
trate the very severe nature and
character of their former trials and
afflictions ; and also to remind them
still further of the great readiness
of mind with which they had en
dured them. They not only bore
with patience and Christian forti
tude the severe trials to which they
themselves were subjected by their
persecutors ; but they also, it seems,
voluntarily became the companions
of others who were suffering in like
manner. To be made a gazing
stock (dsat pi^o/nsvot) is to be exposed
to public abuse and insult, as crim
inals often were in the Greek and
Roman theaters (Act xix. 29; 1
Cor. iv. 9). Speaking of these bar
barous exhibitions, Seneca says in
his seventh epistle: "In the morn
ing men are exposed to lions and
bears: at midday, to their specta
tors. Those that kill are opposed
to one another; and the victor is
detained for another slaughter.
The conclusion of the fight is
death." The word reproaches
(bvEiSiay-ol) has reference to the re
proachful -epithets whieh were
heaped upon the Christians by
their persecutors; and the word
afflictions (dxitytis) denotes the vari
ous sufferings and calamities which
they endured. All these they had
borne with patience and Christian
fortitude ; and they had even volun
tarily become the companions or
partners (xowavol) of those who
were suffering from like reproaches
and afflictions. This they did, no
doubt, by contributing of their
means for their support and com-

290

HEBREWS.

[x. 34.

(34) For ' ye had compassion
of | me in my : those in | bonds,
and Hook joyfully the spoiling
of your goods, knowing | in :
(34) Seo-uoU pov Rec. Seo-uiois Lach., Tisch.,
T. S. Green, Alford, a,d, etc., f, Vulgate,
P. Syriac, Ph. Syriac, Coptic, etc.
(34) iv Rec. Omitted by Lach., Tisch.,
T. S. Green, Alford.
(34.) iv oi/pavoU Rec. Omitted by Lach.,
Tisch., T. S. Green, Alford, X, A, D, H,
17, Vulgate, Coptic, iEthiopic, etc.

fort; and by doing all in their
power to alleviate and remove their
sufferings. 34. For ye had compassion
of me in my bonds: or rather,
according to the above critical note,
For ye sympathized with them who
were in bonds. This reading is, on
the whole, best sustained by both
the internal and the external evi
dence ; and it is therefore preferred
by Grotius, Bengel, Semler, Wet-
stein, Michaelis, Griesbach, Scholz,
Kuinoel, Bleek, Knapp, Ebrard,
Delitzsch, and Moll, as well as by
the authorities cited in the above
note. It is proper to add, however,
that the reading of the Textus Re-
ceptus is supported by the Codex
Sinaiticua and several other valu
able MSS. It is therefore a sat
isfaction to know that the differ
ence of these readings does not
materially affect the sense of the
passage ; the obvious purpose of the
writer being in either case to praise
and encourage the Hebrews on ac
count of their former sympathy for
those who were in bonds and af
flictions. And took joyfully the spoil
ing Of your goods.— This may
refer (1) • to the losses which the
Hebrews sustained in consequence
of their becoming Christians ; just
as it sometimes now happens even
in our own day. "When a Jew,"
says Ebrard, " shows himself deter
mined to become a Christian, he is
disinherited by his relatives ; his
share of tho property is withheld

for | yourselves that 3ye have
[in heaven] a better and an
enduring substance.
JMatt. xxv. 36.43; Acts xii. 5;
xxiv. 23.
2 Matt. v. 11, 12 ; Acts v. 41 ; Jas.
i. 2, 10.
3 Matt. vi. 19, 20 ; Col. iii. 1, 2 ; 1
Tim. vi. 19 ; 2 Tim. iv. 8 ; 1 Pet. i. 4.

from him; his credit and every
source of gain, withdrawn ; and he
falls into a state of complete desti
tution." This same kind of injus
tice was extensively practiced in
Srimitive times by both Jews and
entiles. But (2) it is probable
that the Apostle refers here more
particularly to the heavy losses of
property which the Hebrew Chris
tians had incurred in times of per
secution. In either case, they bore
all joyfully, just as the Apostles re
joiced that they were counted wor
thy to suffer shame for the name
of Jesus (Acts v. 41).
Knowing in yourselves, etc. —
Or, according to the most approved
reading, Knowing that ye have for
yourselves a better possession, and
one that is enduring. Some valu
able MSS., as Ns, ds, k, l, etc., re
tain the phrase in heaven (iv oipa-
vo's). But whether these words
are spurious or genuine, the sense
of the passage is in either case
manifestly the same, as it is, no
doubt, to the heavenly inheritance
that our author here refers. See 1
Pet. i. 4. The Hebrews, it seems,
had joyfully submitted to being
robbed of their earthly possessions ;
because, like Abraham, Isaac, and
Jacob, they had constantly in view
the heavenly country, and also the
city which had the foundations (ch.
xi. 10, i6). " Thus," observes De
litzsch, " the sacred writer raises
the hearts and minds of those
whom his previous language might
have depressed. He had led them

x. 35, 36.]

HEBREWS.

291

(35) 'Cast not away there
fore your confidence, 2 which
hath great recompense of re
ward. ,
1 Chap. iii. 6, 14 ; iv. 14 ; Matt. x.
22 ; xiv. 13 ; Gal. vi. 9 ; Col. i. 23.
2 Chap. xi. 6, 26; Psa. xix. 11;
Matt. v. 12; Luke xiv. 14; 1 Cor.
xv. 58 ; Gal. vi. 8-10.
3 Chap. vi. 15 ; xii. 15 ; Luke viii.

to the brink of a terrible precipice
of negligence and apostasy, down
which they seemed in danger of
falling; and now he leads them
back from it to the contemplation
of their own steadfast and favored
past."
IV. Ch. x. 35-39. The Hebrews
are further exhorted and encour
aged, to maintain their confi
dence ; and to persevere through
faith even to the end, which to
them was then very near at hand,
when they would all be abun
dantly rewardedfor their fidelity.
35. Cast not away therefore
your confidence. — There seems to
be an allusion here to the conduct
of weak and cowardly soldiers,
who in the day of battle were wont
to throw aside their shields and
turn their backs on the enemy.
This was regarded by the ancients
as extremely dishonorable. And
hence when the Lacedemonian wo
men presented shields to their
sons on going to battle, they were
in the habit of saying to them,
"Bring this back, or be brought
back upon it." The same senti
ment prevailed also among the an
cient Germans. Tacitus says, that
"to lose or cast away the shield in
battle, was regarded by them as a
matter of the greatest dishonor;
and that those who acted so were
not allowed to be present at the
sacrifices, nor to attend the public
assemblies of the people" (Germ.

(36) For 3ye have need of
patience, that, 4 after ye have
done the will of God, 5ye might
receive the promise.
15; xxi. 19; Rom. ii. 7; v. 3, 4;
xv. 4, 5 ; Jas; i. 3, 4; v. 7-11.
4 Chap. xiii. 21 ; Matt. vii. 21 ; xii.
50; John vii. 17 ; Rom. xii. 2; Eph.
vi. 6.
5 Chap. vi. 12, 15, 17 ; ix. 15 ; xi.
9 ; 1 Pet. i. 9.

c. vi). In allusion to this very
prevalent feeling among the an
cients, our author exhorts his He
brew brethren not to act the part
of cowardly soldiers by voluntarily
casting away the shield of faith, or
rather of that holy and joyful con
fidence (rtaplivaia) which faith in
spires in the soul; but to quit
themselves like men; " to be strong
in the Lord and in the power of
his might;" knowing that no one
could ever deprive them of this
most valuable weapon of their
Christian panoply, unless they
would themselves voluntarily cast
it aside, and then turn about and
act as cowards.
Which hath great recompense
of reward. — This joyful and well
grounded confidence gives us peace
of mind here, and secures for all
who possess it, "glory, honor, and
immortality" hereafter. Great in
deed, therefore, is the recompense
of its reward. It should be re
membered, however, that this re
ward is not bestowed on any one
as a matter of debt, but of grace.
" For by grace are ye saved through
faith; and that not of yourselves : it
is the gift of God" (Eph. ii. 8).
This confidence is therefore but one
of the legitimate fruits of God's
gracious plan ; and it serves as a
means of enjoying the salvation
that has been so freely purchased
for us through the precious blood
of the Lord Jesus.
36. For ye have need of pa-

292

HEBREWS.

[x. 37.

(37) For 'yet a little while,
'Hab. n. 3; Matt. xxiv. 27-34;

tience. — Patience is necessary at
all times, and especially in times
of trial and affliction. For without
it, God's gracious chastisements
are unavailing; they only serve to
irritate and excite our evil passions,
and to make us more discontented.
But with patience, they always give
us a joyful and approving experi
ence which fills us with an increase
of hope and love (Rom. v. 3-5).
And accordingly James exhorts his
brethren of the dispersion to let
patience have her perfect work, that
they "might be perfect and entire,
wanting nothing." The man who
does this, can always with Paul
"glory in tribulations," knowing
that "these light afflictions which
are but momentary [serve to] work
out for us a far more exceeding
and eternal weight of glory" (2
Cor. iv. 17).
After ye have done the will
of God. — That is, after ye have
done and suffered all that God re
quires of you. The Apostle does
not mean to say that Christians
should fulfill the will of God, _ as
Christ did by means of his atoning
sacrifice (ch. x. 7, 9); but only that
they should do and suffer patiently,
in obedience to God's will, what
ever he himself may appoint or
permit for their own spiritual im
provement, as well as for the wel
fare of others.
Ye might receive the prom
ise. — The whole verse may be more
literally and simply rendered as
follows : For ye have need of pa
tience; that having done the will
of God, ye may receive the prom
ise By "the promise" is not meant
the word of the promise ; for that
had boen long previously given to

and he that shall come will
come, and will not tarry.
Phil. iv. 5; Jas. v. 7-9 ; 1 Pet. iv. 7;
Rev. ii. 5.

Abraham and to his seed (Gal. iii.
29). But " the promise " here
means the thing promised. Tt is
the eternal life with all its accom
panying blessings, upon the enjoy
ment of which the soul of every
true believer enters immediately
after death (Luke xvi. 22 ; 2 Cor. v.
6, 8; Phil. i. 23, etc.) And so we
read that after Abraham had pa
tiently endured "he obtained the
promise" (ch. vi. 15). The object
of the Apostle, then, in the use of
these words, is simply to persuade
the Hebrew Christians to walk in
the footsteps of their father Abra
ham; so that like him, when the
toils and trials of life were all over,
they too might obtain the promise,
and enter on the enjoyment of the
eternal inheritance.
37. For yet a little while,
etc. — More literally: For yet a
little little while [that is, a very-
little while], He who is coming (6
ipxop-Evos) will come, and will not
tarry. The coming One here spo
ken of is manifestly Christ him
self. But what is meant by his
coming? To what coming does
our author here refer ? Many say,
"To his second personal coming."
But this is plainly inconsistent
with the scope of the Apostle's ex
hortation, as well as with the truth
itself. His obvious design in the
passage is to encourage the Hebrew
brethren to persevere in their be
gun Christian course, on the ground
that the coming of Christ was then
very near at hand, when they
would all be delivered from the
snares, reproaches, and violence of
their persecutors. But how could
he consistently and truthfully en
courage them to do this, on the

37.]

HEBREWS.

293

ground that the second personal
advent of Christ was then very
near at hand? It will not do to
say with some that the Apostles
themselves so believed and so
taught. They did neither, but just
the reverse. For when some of
the Thessalonian brethren bo un
derstood Paul's teaching (1 Thess.
iv. 15-17), he promptly addressed
to them a second letter, in which
he very emphatically corrected
their mistake. . "Now we beseech
you, brethren," he says, " by the
coming of our Lord Jesus Christ,
and by our gathering together unto
him, that ye be not soon shaken in
mind, y or be troubled, neither by
spirit, nor by word, nor by letter
as from us, as that the day of
Christ [the Lord] is at hand. Let
no man deceive you by any means :
for that day shall not come, except
there come a falling away first, and
that man of sin be revealed, the
son of perdition," etc. (2 Thess. ii.
1-3). This, then, is a clear and sat
isfactory refutation of the charge,
that the Apostles believed and
taught that the second personal
coming of Christ was near at hand
in their own day. And so also is
the book of Revelation a refutation
of it. Indeed, with this prophetic
chart before us, no one can yet say
understandingly that the second
personal advent of Christ is even
now near at hand. For after the
destruction of Babylon, a long pe
riod of religious prosperity will in
tervene before the final judgment,
which will take place immediately
after Christ's second coming.
See Matt. xiii. 30. 41-46; xvi. 27;
xxv. 31-16; John v. 28, 29; Acts
xvii. 31; Rom. ii. 5-16; 1 Thess.
iv. 15-18; 2 Thess. i. 6-10; 2 Tim.
iv. 1; 2 Pet. iii. 7-10; Rev..xx. 11-
15. The coming of Christ, as re
ferred to in our text, must there
fore mean, not his second personal
coming, but his coming in provi

dence most likely, to destroy Jeru
salem, and so to deliver his elect
from the violent persecutions to
which they had long been sub
jected by the unbelieving Jews
(Matt. xxiv. 29-41). To this Christ
himself refers encouragingly in
Luke xxi. 28 ; where, speaking of
the signs of Jerusalem's approach
ing ruin, he says, "When these
things begin to come to pass, then
look up, and lift up your heads, for
your redemption draweth nigh."
The fall of Jerusalem put an end,
of course, to Jewish persecution;
and in this way and to this extent,
it brought deliverance to the Chris
tians of Palestine. And as this oc
curred in A. D. 70, about seven years
after the writing of this Epistle, the
evidence seems very clear that the
Apostle has reference here to that
ever memorable event. See note
on the last clause of ver. 25.
This view of the matter is also
further corroborated by the fact
that ourauthor finds in the prophecy
of Habakkuk, concerning the over
throw of the Chaldean monarchy,
language so very appropriate to his
purpose that he here takes and ap
plies it as his own ; thereby show
ing that the two cases are very
analogous. The words of the
prophecy may be literally rendered
as follows, beginning with ch. ii. 2,
for the sake of the connection.
And Jehovah answered me and said,
Write the vision, and engrave it on
smooth tablets, so that he may run
[that is, read fluently] who reads it.
For yet the vision is for an ap
pointed time, and it will hasten to
the end, and will not lie : if it tarry
wait for it, for it will surely come ;
it will not be behind [the appointed
time]. Behold his soul [wliich] is
lifted up is not upright in him; but
the just by his faith shall live.
From this it will be seen that our
author does not quote the exact
words of God's reply to the Prophet;

294

HEBREWS.

[x. 38.

(38) Now J ' the just : my
just one | shall live by faith :
but z if any man draw back,
1 Hab. ii. 4 ; Rom. i. 17 ; Gal. iii.
11. 2Ch. vi. 4-6; Matt. xii. 43-45;
xiii. 21 ; 2 Pet. ii. 18-22.

but as is usual in such cases of
accommodation (see Rom. x. 6-8),
he so modifies the language as to
adapt it to the case in hand. The
main lesson is, however, the same in
both Hebrews and Habakkuk ; viz. :
that God would certainly come and
execute his purposes at the appoint
ed time : and that while the proud
and self-reliant would of necessity
perish under the righteous judg
ments of God, the just man's faith, if
it wavered not, would certainly sup
port him under the severest trials.
This was all impressively illus
trated in the fall of Jerusalem.
The unbelieving Jews were all slain
or taken captive ; but not a, Chris
tian perished in the siege. Euse
bius says, "When the whole con
gregation of the Church in Jerusa
lem, according to an oracle given
by revelation to approved persons
among them before the war, were
commanded to depart from the city
and inhabit a city which they call
Pella, beyond the Jordan, to which
when all those who believed in
Christ had removed from Jerusalem,
and when the saints had totally
abandoned the royal city which is
the metropolis of the Jews, then
the Divine vengeance seized them
who had dealt so wickedly with
Christ and his Apostles, and utterly
destroyed that wicked and abomi
nable generation " (Eccl. Hist. iii.
v). To the same effect testifies also
Epiphanius. He says, " The dis
ciples of Christ being warned by
an angel, removed to Pella; and
afterward when Hadrian rebuilt
Jorusalem and called it after his

3 my soul shall have no pleasure
in him.
3 Psa. v. 4 ; Tsa. xiii. 1 ; Mai. i.
10 ; 1 Thess. ii. 15.
38. i±ov Added by Lach., Tisch., T. S.
Green, Alford, X, A, N, f, Vulgate, Arme
nian, etc.

own family name, JElia. Colonia, ,
they returned thither."
38. Now the just shall live
by faith.— The following readings
are submitted for the consideration
of the thoughtful: (1) but the just
by his faith shall live (Hebrew);
(2) but the just by faith shall live
(Rec); (3) but the just by the
faith of me shall live (Sept. Codex
B) ; (4) but my just one by faith
shall live (Sept. Codex A). In all
these readings there is an ambiguity
depending on the grammatical re
lations of the phrase " by faith "
(ex jtletEus). But it is a satisfac
tion to know that these slight varia
tions do not materially affect the
sense of the passage. It is strictly
true that the man who is justified
by his faith, or by God's faith,
shall live ; and it is also true, that
the just man, or God's just man,
shall live by his faith. The former
construction best suits the scope of
the argument in Rom. i. 17 and
Gal. iii. 11 ; and the latter har
monizes best with the design of the
writer both in our text and in
Habakkuk ii. 4. But whichever
reading and construction be pre
ferred, the leading object of our
author is substantially the same;
viz. : to persuade and encourage
his Hebrew brethren not to aposta
tize from Christ, but to be strong
in the faith giving glory to God.
This is rendered still more obvious
by what follows.
But if any man draw back,
etc. — The words "any man" are
not in the original ; and their in
troduction into the English version

39.]

HEBREWS.

295

(39) But J we are not of them
who draw back unto perdition ;
"Ch. vi. 6; x. 26-29; 2 Pet. ii.
20-22 ; 1 John v. 16.

is unfortunate. It is not "any
man," but the "just man," of whom
God speaks. . It is of the man who
was once justified by his faith, and
who lived by his faith,, that the
affirmation is made. The just man
shall live by his faith ; but if he
[the just man] draw back [then]
my soul shall have no pleasure in
him. 39. But we are not of them,
etc. — Here again the Apostle passes
from what is threatening to what
is encouraging. " But we are not
of backsliding to perdition, but of
faith to the saving of the soul."
At this point the mind of our
author becomes wholly engrossed
with the saving and soul-sustaining
power of faith; and leaving once
more his direct line of thought, he
makes this his main theme in the
following section. REFLECTIONS.
1. How transcendently great are
the honors, birthrights and privi
leges of the children of God (vv.
19-21). Having now free access to
the Holiest of all by the blood of
Jesus, and having a great high
priest over the house of God, we
need fear no evil so long as we
walk worthy of our high and holy
calling. All the events of life must
and will work together for our good
while here (Rom. viii. 28) ; and
death itself will but serve to elevate
us to a higher state of glory, honor
and blessedness hereafter (ch. iv.
10). "For we know that if our
earthly house of this tabernacle
were dissolved, we have a building
of God, a house not made with
hands, eternal in the heavens"

2 but of them that believe to the
saving of the soul.
- Mark xvi. 16 ; John iii. 15, 16 ;
v. 24 ; vi. 40 ; xx. 31 ; Acts xvi. 30,
31; Rom. i. 16; x. 9, 10.
(2 Cor. v. 1). Who then that
has the faith and experience of
Paul would not like him prefer to
depart and be with Christ (Phil.
i. 23). 2. But let it not be forgotten
that, after all, the enjoyment of
heaven depends essentially, through
Divine grace, on our own exertions
(v. 23). " Work out your own sal
vation," says Paul, " with fear and
trembling ; for it is God that work
eth in you both to will and to do of
his good pleasure '' (Phil. ii. 12, 13).
The blood of Christ is of no avail
to the man who lives and dies in
willful disobedienoe. Christ came
to save men from their sins, not in,
them. And hence the force and
propriety of the exhortation that
we should draw near to God "with
a true heart, in full assurance of
faith, having our hearts sprinkled
from an evil conscience and our
bodies washed with pure water."
God himself is infinitely holy ; and
they only can enjoy his presence
who purify their souls by obeying
the truth, through the Spirit, unto
unfeigned love of the brethren (1
Pet. i. 22).
3. Obedience consists in doing
from the heart the will of God, as
it ia revealed to us in his Holy
Word (v. 23). It is, indeed, wholly
useless for us to attempt to serve
God in any other way. "In vain,"
says Christ, "they do worship me,
teaching for doctrines the com
mandments of men" (Matt. xv. 9).
So he once said to the Jews, and
so he still says to thousands to-day.
For it must be confessed that many
who profess to be the followers of
Christ have departed quite as far

296

HEBREWS.

from the letter and spirit of the
New Covenant, as the Jews had
departed from the Old. Indeed
this spirit of will-worship is a
weakness and proneness of human
nature, not confined to any one age
or people. The mystery of iniquity
was at work even in Paul's time
(2 Thess. ii. 7) ; and many have
since departed still further- and
further from the faith and sim
plicity of the Gospel. How many
thousands, for instance, who habit
ually desecrate the Lord's Day, are
now superstitiously punctilious in
observing days and festivals of their
own creation. And to how many
thousands might it still be said, as
Paul once said to the Corinthians,
" When ye come together into one
place, this is not to eat the Lord's
Supper." O that God would raise
up another Elijah to restore to the
Church what the Man of sin has
taken away ; and to free her, at the
same time, from the many oppress
ive burdens which he has arro
gantly imposed on her.
4. Christians should never neg
lect the meetings appointed for
public and social worship, espec
ially on the Lord's Day (v. 25).
Those who do so, show but a poor
appreciation .of their rights and
privileges, and at the same time
they set before others an example
which often leads to the very worst
of consequences. God has given
to us a social nature, and he has
also given to us a religion that is
in all respects adapted to the wants
of our nature: a religion that
knows but " one body, one Spirit,
one Lord, one faith, one baptism,
one God and Father of all, who is
above all, and through all, and in
all" (Eph. iv. 4-6). And hence
we are required to bear one
another's burdens (Gal. vi. 1); to
exhort and admonish one another
daily, lest any be hardened through
the deceitfulness of sin (ch. iii. 13).

The habit of going to meeting
merely for the purpose of hearing
some distinguished preacher has be
come entirely too common in the
church of Christ. Indeed, it has
become a very great evil. Chris
tians should meet together to wor
ship God, and to commemorate the
death, burial, and resurrection of
Christ, as did the primitive church,
whether they have a preacher with
them or not. If there is present
any one who is in all respects well
qualified to instruct and edify the
congregation, let us thank God for
the favor, and gratefully listen to
the words of his servant. But if
no such one is in the meeting, we
have nevertheless the precious
promise that Christ himself is
present to bless all who meet in his
name, and to honor him in the or
dinances of his own appointment
(Matt, xxviii. 20). Let the Lord's
Day, then, be wholly sanctified to
the honor and glory of Him who
has inscribed his own name upon
it, as a day that is most holy. Let
it be a day of holy joy, and prayer,
and praise, in the family, in the
Sunday-school, in the social meet
ing, and in the public assembly of
the saints, and very soon the happy
consequences will be felt through
out all Christendom.
5. We have all reason to antici
pate a day of trial, as well as the
ancient Hebrews (v. 25). God has
not called us to go to Heaven
u On flowery beds of ease,
While others fought to win the
prize,
And sailed through bloody seas."
This world is preordained and ar
ranged for our education and dis
cipline, and it is therefore a great
blessing to be allowed to suffer
patiently for the sake of Christ and
his church (Phil. i. 29), But the
danger is that in the hour of trial
our faith may fail us, and that in
consequence of our great weakness

HEBREWS.

297

we may bring dishonor on the
cause of Christ. Many have done
so; some to their own shame and
everlasting disgrace; and others,
like Peter, to their deepest grief
and mortification. We can ,not,
therefore, be too earnest in our
supplications at the throne of grace,
that God would help us, and not
allow us to be tempted above what
we are able to bear, but that he
would enable us to come off more
than conquerors through Him who
has so tenderly loved us. This,
God will certainly do- if we only
trust in him and rely ,on him as we
should. See 1 Cor. x. 13 ; Isa.
xlix. 15.
6. It is well to remember our first
love and to think often of the
joy, comfort, and consolation which
filled our hearts when we first put
on Christ and were made partakers
of the Holy Spirit (vv. 32-34).
Then, we had no thought of ever
looking back to the flesh-pots of
Egypt, or to any thing else pertain
ing to "the lusts of the flesh, the
lusts of the eye, and the pride of
life." . Jesus was to us " the chief
among ten thousand, and the one
altogether lovely." We then felt
that we would gladly bear any
thing for the honor and glory of
his name, and that we would never

murmur or complain in the service
of Him who bore the cross for us.
But, alas ! how many become dis
couraged by the way, and are al
most persuaded to turn back and
walk no more with Jesus. Such
persons need to be encouraged.
The spirit is often willing when
the flesh is weak. And it not un-
frequently revives the hearts of
these discouraged ones to talk with
them of " the former days," when
they willingly and joyfully bore
much for the sake of Christ.
7. It is a consolation to know that
the period of our earthly trials is of
but short duration (v. 37). If we
had to endure these trials and
afflictions for even a few hundred
years, many of us might faint by
the way. But not so. Our blessed
Lord says to each of us, " Behold I
come quickly, and my reward is
with me, to give to every man ac
cording as his works shall be"
(Rev. xxii. 12). " He that over-
cometh," he says, " shall be clothed
with white raiment, and I will not
blot out his name out of the book
of life ; but I will confess his name
before my Father and his angels.
He that hath an ear, let him hear
what the Spirit saith unto the
churches " (Rev, iii. 5, 6).

SECTION X (xi. 1-40).

In this section, we have another
characteristic Pauline digression.
Our author having touched, in the
close of the tenth chapter, on the
conservative nature and sustaining

power of faith, his mind is at once
seized with the importance and
magnitude of the subject, and he
accordingly devotes the whole of
this section to its consideration
and development.
I. He begins by giving us, not a

298

HEBREWS.

logical definition of faith, but
rather a plain statement with re
gard to its nature and province as
an affection of the human mind,
implying at the same time its great
power and influence as a means
and principle of enjoyment. It
sustains and supports the soul of
the believer, by enabling him to
enjoy even now to some extent, as
present realities, those things which
are the objects of our hopes, and
which lie far away beyond the
narrow sphere of our corporeal
senses. This is shown
1. From the fact that in conse
quence of their 'faith many of the
ancients obtained a reputation
which is as wide as the world, and
as enduring as time (v. 2).
2. From the fact that through it
we are enabled to rely with the ut
most confidence on matters which
lie far beyond the narrow limits,
not only of our senses, but even of
our philosophy ; such, for instance,
as the fact that " In the beginning
God created the heavens and the
earth" (v. 3).
II. Having thus stated, and in a
general way verified his main the
sis, the Apostle next proceeds to il
lustrate it at great length by citing
some of the most remarkable ex
amples that are found in Old Tes
tament history. In doing so, he
refers 1. To the case of Abel (v. 4);
2. To the case of Enoch (vv. 5,
6); 3. To the case of Noah (v.
7); 4. To the case of Abraham, with
regard to the promised inheritance
(vv. 8-10) ;
5. To the case of Abraham and
Sarah with regard to the concep
tion and birth of Isaac (vv. 11,
12); 6. To the case of Abraham,
Sarah, Isaac, and Jacob, with re
gard to the promises concerning

Christ and the eternal inheritance
through him (vv. 13-16) ;
7. To the example of Abraham
in offering up his son Isaac (w. 17—
19); 8. To the example of Isaac, in
blessing Jacob and Esau (v. 20) ;
9. To the case of Jacob, in
adopting and blessing Ephraim
and Manasseh, as his own sons (v.
21); 10. To the example of Joseph (v.
22); 11. To the conduct of Amram
and Jochebed, the parents of Moses
(v. 23) ;
12. To the example of Moses, (1)
in preferring the reproach of Christ
to the treasures of Egypt; (2) in
leaving Egypt with the conviction
that God would yet deliver the
Israelites- through him (Acts vii.
25); and (3) in keeping the Pass
over (w. 24-28) ;
13. To the example of the Israel
ites, (1) in crossing the Red Sea;
and (2) in compassing the walls
of Jericho seven days (w. 29, 30);
14. To the example of Rahab, the
harlot (v. 31).
111. From these special cases, our
author next proceeds to give a sum
mary of others too numerous to be
mentioned in detail, all of which,
however, serve to illustrate the great
power of faith in sustaining the
soul under the severest trials and
afflictions. These heroic men and
women, though in the world, were
really not of it. Their affections
were not set on the earth, but on
heaven. And hence, while here,
they regarded themselves but as
strangers and pilgrims in a foreign
land (vv. 32-38). "
IV. Finally, the Apostle reminds
his readers that none of these illus
trious ones lived to see Jesus, or to
enjoy the superior blessings of his
mediatorial reign (vv. 39, 40).
These matters were but partially
revealed to the faithful ones of the

XI.

I-]

HEBREWS.

299

Patriarchal and Jewish ages. And
as Christians are now blessed with
superior privileges, so also they are
placed under greater responsibili
ties to remain steadfast even to the
end of life.
The principal points of this sec
tion may therefore be summed up
as follows:
I. Ch. xi. 1-3. The nature,
province, and sustaining power of
faith.

II. Ch. xi. 4-31. Sundry exam
ples selected from the history of
the ancients, illustrative of the na
ture, power, and influence of faith.
III. Ch. xi. 32-38. Other gen
eral illustrations drawn from the
exploits, deliverances, and heroio
endurance of faithful men and
women under the Old Covenant.
I V. Ch. xi. 39, 40. Superior
light and privileges of believers
under the New Covenant.

TEXT AND COMMENT AEY

(xi. 1.) Now faith is 'the
substance of things hoped for,
2 the evidence of things not seen.

I. Ch. xi. 1-3. The nature, prov
ince, and sustaining power of
faith. 1. Now faith is the substance
of things hoped for. — It is I think
obvious from the context that the
object of our author in this verse
is, not to define faith, not to tell
what it is in and of itself, but
simply to describe it in its relations
to the human soul, as a means of
endurance and principle of enjoy
ment. Having shown from Habak
kuk its marvelous conservative
power, it was natural that he should
next explain wherein its great
strength lieth; and how it is that
it wields so great an influence over
the character, lives, and fortunes of
those who possess it. This he does
with great clearness, beauty, and
energy in the course of this sec
tion. He begins by telling us that

'Chap. i. 3; iii. 14; 2 Cor. ix. 4;
xi. 17.
2 2 Cor. iv. 18; 2 Tim. iii. 16; 1
Pet. i. 8.

faith is the hupostasis (vrtoetaais)
of things hoped for. This, is all
plain enough except the word
hupostasis. What does it mean?
In ch. i. 3, it evidently means
essence or substance, in contrast
with the outward manifestations of
the Deity; and in ch. iii. 14, it
just as dearly means confidence in
God and in the word of his grace.
In this latter sense, confidence in
reference to the things hoped for, it
is here taken by Luther, Melancthon,
Grotius, Bohme, Tholuck, Bleek,
DeWette, Bloomfield, McLean, Liine-
mann, Ebrard, Stuart, Delitzsch,
Alford, Moll, and most other modern
interpreters. " There can be no rea
sonable doubt," says Alford, "that
this is the true meaning here." But
others, as Chrysostom, Ambrose,
Augustine, Bengel, and the trans
lators of our English Version, see
in this word something more than

300

HEBREWS.

[xi. 1.

"a well grounded confidence." They
allege that, in the use of this term,
the Apostle means to say that faith
is in effect to the soul of the be
liever the very substance or essence
of things hoped for: so that, by
means of it, he is able to enjoy as
present realities, what without faith
would be to him in effect but as mere
nonentities. It was faith, say they,
that gave to the heavenly country
such a substantive existence in the
minds of Abraham, Isaac, and
Jacob, as enabled them to enjoy it,
in a measure, even while they were
strangers and pilgrims on the
Earth. That this is all implied in
the use of the word hupostasis, is I
think very clear from the several
illustrations which follow in this
chapter. But it is not so clear to
my mind that the Apostle intends
to express by this word any thing
more than a firm and well grounded
confidence in reference to the
objects of our hope. This confidence
is of course followed by many joy
ful and encouraging effects, some
of which are well illustrated by the
remarks of Chrysostom and Augus
tine. For other instances of the use
of this word, see 2 Cor. ix. 4; xi. 17.
And the evidence of things not
seen. — This, in connection with the
preceding clause, forms a sort of
constructive Hebrew parallelism.
The expression, "things not seen,"
comprehends more than " the things
hoped for." The latter has refer
ence only to future good; but the
former embraces all the invisible
realities of the universe, past, pres
ent, and future, about vJhich the
Holy Spirit has borne witness.
The word here rendered evidence
(tXsyxos) is also used in different
senses. It may denote (1) the proof
or demonstration, by means of
which any proposition is shown to
be true or false; and (2) the con
viction or full persuasion wrought
in the mind by means of this

demonstration. Commentators are
much divided as to the proper mean
ing of the word in this connection.
Some, as Bengel, Bohme, Stier,
Ebrard, Hofmann, Stuart, Delitzsch,
and Alford, take it objectively, in
the sense of proof or demonstration ;
and others, as Kuinoel, Menken,
Bleek, De Wette, Lunemann, etc.,
take it subjectively, in the sense of
conviction or firm persuasion. For
my own part, I think as in the
former case, that both ideas are
implied in the Apostle's use of the
term ; but that it is the subjective
element to which he has' most
direct reference, and which he in
tends to express by the word
elegchos. There can, of course, be
no conviction without a sufficient
proof; but it is not I think to the
proof, but to its effect on the soul,
that the Apostle here particularly
refers. This is most in harmony
with his main object throughout the
entire chapter, which is manifestly
to describe faith in its relations to
the soul, both as a power of endur
ance, and a means and principle of
enjoyment. He, therefore, begins
the discussion with the simple
affirmation, that faith is to the soul of
the believer confidence with respect
to things hoped for, and conviction
with respect to things not seen : that
is, with respect to such invisible real
ities as are revealed to us in the word
of God. For where there is no testi
mony there can be no faith (Rom.
x. 17). But when God speaks, his
word is to the believer an end of all
controversy. It is to the Christian
what a demonstration is to the
mathematician: it gives confidence
with respect to whatever is prom
ised ; and it begets conviction with
respect to the truth of whatever is
affirmed. Do the Scriptures teach,
for example, that " the hour is
coming in which all that are in
their graves shall hear his [Christ's]
voice, and shall come forth ; they

xi. 2, 3.]

HEBREWS.

301

(2) For * by it the elders ob
tained a good report.
1 Vers. 4-38.

that have done good to the resurrec
tion of life ; and they that have done
evil to the resurrection of damna
tion?" — the Christian receives this
testimony, believes it, and acts in
reference to it with all confidence.
Why so ? Simply because God says
so. No reasoning, no philosophy,
and no demonstration of any kind,
can ever go beyond this. And
hence it is, that to the believer all
the promises of God are yea and
amen- in Christ Jesus (2 Cor. i. 20) ;
and like Moses he endures as seeing
Him who is invisible (ver. 27).
The word elegchos occurs only here
and in 2 Tim. iii. 16. In the latter
case, it means conviction of sin,
or of any erroneous notions or
hypotheses. 2. For by it the Elders obtain
ed a good report. — Our author
now proceeds with the proof and
illustration of his main thesis, as
submitted in the first verse. That
faith is confidence with respect to
the objects of our hope, and con
viction with respect to those invisi
ble Realities which are revealed to
us in the word of God, he argues
(1) from the fact that by it (iv
tavtif) the elders obtained a good
name, and a most enviable reputa
tion from God as well as from his
people ; and (2) from, the fact that
by means of it we are convinced
that the universe was framed by the
word of God. These elders (oi
itptafivtEpoi) were not only persons
in official authority, but the term is
used here to indicate all the heroic
men of the Old Testament from
Abel blown to the Maccabees, as we
learn from what follows. They
were not generally distinguished
for their wealth, their talents, their

(3) 2 Through faith we under-
2 Chap. i. 2 ; Gen. i. 1 ; Psa. xxxiii.
6 ; John i. 3 ; Rom. i. 19-21 ; Rev.
iv. 11.

learning, or their worldly attain
ments of any kind; but they were
men of faith. They believed God's
word; and they were, therefore,
constrained to look upward for life,
health, and happiness. They set
their affections on things that are
above, and not on things that are
on the Earth, knowing that 'they
were but strangers and pilgrims in
the world. This unwavering con
fidence in God and in the word of
his grace, gave them even while
here a realization of good things to
come, and enabled them to endure
with meekness and fortitude the
severest trials and afflictions.
3. Through faith we under
stand, etc. — This is given by our
author as an example of the " things
not seen." The creation of the
universe is a matter which we did
not and which we can not perceive
by means of our corporeal senses :
nor is it discernible by even the
eye of reason through the medium
of the light of nature. This, all must
concede. But to the eye of faith it
is just as plain that "In the begin
ning God created the heavens and
the earth," as that Columbus dis
covered America, or that George
Washington was once President of
the United States.
The critics are not agreed as to
the textual meaning of the word
that is here rendered world's
(aiuivss). Literally, it means ages ;
and it is so rendered by Alford and
most of the Greek Fathers. But it
seems to me, judging from the
terms of the context, that the Apos
tle intends to express here about the
same general thought that Moses
expresses in Gen. i. 1; and I, there
fore, agree with Delitzsch and others,

302

HEBREWS.

[xi. 3, 4.

stand that the worlds were fram
ed by the word of God, so that
1 | things which are seen were:
that which is seen, was | not made
of things which do appear.
(4) 2By faith Abel offered
unto God sa more excellent
1 Isa. xl. 26 ; Jer. x.- 11-1 6 ; John i.
1-3. 2 Gen. iv. 3-5 ; 1 John iii. 11, 12.
3 Prov. xv. 8; xxi. 27; Jude 11.

that aiones is used here by metonymy
to denote at least the whole mate
rial universe. See note Ch. i. 3.
This will become more obvious from
the consideration of the following
clause. so that things are seen, etc. :
or rather, according to our best
authorities, So that that which is
seen [the visible universe] has not
come into being from visible mate
rials, as the heathen philosophers
all believed and taught. Thales
maintained that God made all things
out of water or chaos. Plato con
cedes the eternity of three distinct
principles, viz., God, matter, and
ideas : meaning by the ideas a sort
of incorporeal archetypes, accord
ing to which God framed and fash
ioned all things. Aristotle held to
the eternity of matter ; and says, it
was the common opinion of natu
ralists that " Nothing can be made
out of nothing." This is as far as
philosophy goes or can go. But
our faith assures us that God alone
is eternal; and that in the begin
ning he created (x?2) the Heavens
and the Earth (Gen. i. 1). It as
sures us, moreover, that through the
eternal Word, who was with God
and who was God, all things came
into being (iyt veto) ; and that with
out' him not even one thing came
into being which is in being (John i.
1-3). And just so in our text. The
Apostle makes no attempt atexplana-

sacrifice than Cain, by which
* he obtained witness that he
was righteous, God testifying
of his gifts : and 5 by it he be
ing dead yet speaketh.
4 Lev. ix. 24 ; Judges vi. 21 ; xiii.
20, 21 ; 1 Kings xviii. 38 ; 2 Chron.
vii. 1 ; Psa. xx. 3.
5 Chap. xii. 1, 24.
(3) Ta flKerroaeva Rec. TO B^errouevov Lach.,
Tisch., T. S. Green, Alford, X, A, D, etc.

tion; but like Moses he simply affirms,
by the authority of the Holy Spirit,
that God did not make the universe,
as an architect makes a house, or as
an artist makes a steam engine, out
of preexisting materials; but that
in the beginning he created it by
the word of his power. " He spake,
and it was done ; he commanded,
and it stood fast."
II. Ch. xi. 4—31. Sundry examples
selected from the history of the
ancients, illustrative of the na
ture, power, and influence of
faith. 4. By faith Abel offered, etc.
— Cain and Abel both brought of
ferings, but of different kinds. Cain
brought of the fruits of the ground,
but Abel brought of the firstlings and
fatness of his sheep or goats (Gen.
iv. 3-5). Wherein, then, did the
superior excellence of Abel's offer
ing consist? Not in its greater in
trinsic value, for Cain's offering
may have been quite as costly as
that of Abel. Of this, we can not
judge positively from any thing
given in the inspired record. Nor
can we determine in what the offer
ing of Cain consisted, further than
this : that it was purely a vegetable
offering. True, indeed, it is called
a minchah (iTUO), a meat offering,
and in Leviticus ii. 1-16, the min
chah is described as consisting of
fine flour, or unleavened cakes, oi

xx.

4-J

HEBREWS.

303

parched corn, to which were added
a portion of salt, oil, and frankin
cense. But in Gen. iv. 3-5, the
word minchah seems to be used,
not in its legal and specific sense,
but in its more general significa
tion, to denote an offering of any
kind, for in\the fourth verse the
offering of Abel is also called a
minchah, though it consisted of
lambs or goats ; neither of which
were included in the legal meat of
fering. If, then, the superiority of Abel's
offering did not consist in its
greater intrinsic value, in what did
it consist? Evidently, as our au
thor says, in its being offered in
faith, and in obedience to the com
mand of God : for "To obey," says
Samuel, "is better than sacrifice;
and to hearken, than the fat of
rams " (1 Sam. xv. 22). And Sol
omon says, "The sacrifice of the
wicked is an abomination to the
Lord, but the prayer of the up
right is his delight" (Prov. xv. 18).
That is, the most costly offering of
the wicked man is hateful in the
sight of God, while a mere prayer
that costs nothing, if it be offered
in faith and in obedience to God's
will, is his delight. Cain, like
king Saul, was a proud, haughty,
and self-reliant rationalist. Instead
of honoring God by bringing as he
was required, a bleeding victim
from his flock, he presumptuously
substituted for it, what was more
in accordance with his own blinded
and perverted reason. But Abel
was a man of faith ; a man whp
trembled at the word of the Lord,
and whose only question was, there
fore, " Lord, what wilt thou have
me to do?" In this, he and Cain
had both been sufficiently in
structed, for the Apostle says that
Abel offered in faith. But this he
could not do without a Divine war
rant. In all such cases, faith must
of necessity rest on the word of

God (Rom. x. 17). Sacrifice is
therefore, beyond all doubt, of Di
vine origin, and the superior excel
lence of Abel's offering consisted
simply in this : that in making it,
he acted strictly in compliance with
the revealed will of God.
It does not follow, as Magee,
Bloomfield, and others suppose, that
Abel understood the typical import
of his sacrifice, and that through it
he showed his faith in the sacrifice
of Christ, which was afterward to
be offered for the sins of the world.
That he may have had some faint
conception of God's far-reaching
designs in instituting sacrifice, is
quite probable. Of this we can
not speak with certainty. All that
is plainly and fairly implied in our
text, is simply this : that Abel did
what he did in consequence of his
firm and unwavering faith in God.
He knew God's will, and like Noah,
Abraham, and others named in this
chapter, he resolved to do it.
by which he obtained witness,
etc. — The meaning is, not that he
obtained this " witness " by his sac
rifice, but rather by his faith in of
fering the sacrifice. Faith is the
leading thought in the whole sen
tence, and to "faith" as _ the lead
ing word, the pronouns which and
it have both reference. But how
and from whom did he obtain this
witness 1 The answer to this ques
tion is given in the following
clause. God testifying of his gifts : —
(irti tots Supotj) with respect to his
gifts. This God did, no doubt, in
the usual way, by causing fire to
come down and consume the vic
tims which Abel offered. See ref
erences. So say the Jews as well
as most Christian expositors.
Abel's offering, like that of Elijah
(1 Kings xviii. 38) was accepted
by its being consumed on the altar,
but Cain' b offering, like the offer
ings of the false prophets, remained

304

HEBREWS.

[xi. 5.

(5) By faith ] Enoch was
translated that he should not see
death; and was not found, be-
1 Gen. v. 22-24 ; 2 Kings ii. 1, 11 ;
Jude 14.

unconsumed, and of course unac
cepted. This at once greatly ex
cited and provoked the envy of
Cain, and so he was moved to kill
Abel, " because," says John, " his
own works were evil, and his
brother's righteous" (1 John iii.
12). and by it he being dead yet
speaketh. — The Textus Receptus
with the MSS., D, E, j, k, and the old
Italic version, has the passive form
of the verb (xaXiitai) "is spoken
of," But some of the best MSS., as
K and A, most of the ancient ver
sions, and several of the Greek
Fathers, have the . active voice
(xaxTi), as in our English Version.
This reading is also best supported
by the internal evidence, and it is
therefore now justly preferred by
most expositors. The idea is not
that Abel " is now spoken of " as a
faithful man, and so commended
for his piety, but rather that he,
though dead, still speaks to us by
his faith and example.
What, then, does he say ? Most
commentators, as Calvin, Ebrard,
Delitzsch, Alford, etc., maintain
that there is here direct reference to
Gen. iv. 10, and that in harmony
with the record there given, Abel's
blood still calls to God for venge
ance. But it is not by his blood,
but by his faith that he still speaks.
And I therefore agree with Chry
sostom, Stuart, and a few others,
that what the Apostle means is
simply this : that Abel by his faith
and example still speaks to us,
warning, admonishing, and encour
aging us to obey God's will by
doing just what he has commanded
us to do, and giving us assurance,

cause God had translated him:
for before his translation 2he had
this testimony, that he pleased
God. 2 Gen. v. 21-24; 1 John iii. 22.
at the same time, that all things
will certainly work together for the
good of those who do this. His is
the first example on record of just
such an exercise of faith as God
commends and approves, and hence
it is, perhaps, that the Holy Spirit
has given to it so great prominence.
5. By faith Enoch was trans
lated. — There is but little said in
the Bible respecting this eminently
pioiis man. In Gen. v. 24, Moses
says : '' And Enoch walked with
God ; and he was not, because God
took him." And from Jude (v. 14),
we learn that he was a prophet,
and that he warned his contempor
aries that the Lord would finally
come with " his holy myriads to exe
cute judgment on all, and to con
vict all the impious concerning all
the hard sayings which impious
sinners spoke against him." Hav
ing thus, like Noah, been for a time
a preacher of righteousness, the
Lord rewarded him for his fidelity
by translating him no doubt to
Heaven, as he afterward translated
Elijah (1 Kings ii. 1, 11). So the
Psalmist expresses his confidence
that, after death, the Lord would
receive him to glory (Psa. lxxiii.
24). that he should not see death.
— That is, that he should not ex
perience death like other men. So
the word see is often used in the
Holy Scriptures. See, for exam
ple, Psa. lxxxix. 48 ; Luke ii. 28 ;
John viii. 51. Enoch did not ex
perience death as men ordinarily
do, but was miraculously delivered
from it, perhaps in the same way
that the living saints will be at the
second coming of Christ. " Be-

xi. 6.]

HEBREWS.

305

(6) But ' without faith it is
impossible to please him : for
*he that cometh to God "must
1 Mark xvi. 17 ; John iii. 18, 19 ;
viii. 24 ; xvi. 9 ; Rom. viii. 8, 9 ;
xiv. 23 ; Gal. v. 6 ; Rev. xxi. 8.
2 Ch. vii. 25 ; Psa. lxxiii. 28 ; Isa.
lv. 3 ; John vi. 44 ; xiv. 6.

hold, I show you a mystery," says
Paul; "we shall not all sleep, but
we shall all be changed, in a mo
ment, in the twinkling of an eye, at
the last trump : for the trumpet shall
sound, and the dead shall be raised
incorruptible, and we [the living
saints] shall be changed" (1 Cor.
xv. 51, 52). All attempts at ex
planation in such cases, however,
are wholly unwarranted by the
word of God. See Deut. xxix. 29.
and was not found, because
God had translated him. — The
meaning is, that he was not found
on earth, because God had trans
lated him from earth to heaven, as
he afterward translated Elijah.
After Elijah's removal, the sons of
the prophets sent out fifty men,
who sought for him three days dili
gently, but they did" not find him,
because God had taken him (2
Kings ii. 17). And so, also, it
seems to have been in the case of
Enoch. His friends no doubt made
diligent search for him, but it was
all m vain. "He was not found,"
because God had removed him from
earth to higher and better climes.
For before his translation,
etc. — The idea is that he pleased
God before his translation, as is
E roved by the testimony. But this
e could not have done without
faith, as our author now proceeds
to show.
6. But without faith it is im
possible -to please him. — Why
so? The fact is clearly stated in
our text, and it is even further em
phasized in what follows: "He
26

believe that he is, and that * he
is a rewarder of them that 6 dil
igently seek him.
3 Rom. x. 14 ; xiv. 23.
4 Gen. xv. 1; Prov. xi. 18; Matt.
v. 12 ; vi. 1 ; x. 42 ; Luke vi. 35.
5 Psa. cxix. 10 ; 2 Pet. i. 5 : iii. 14.

that cometh to God must believe
that he is, and that he is a, re
warder of them that diligently seek
him." The same fundamental.
truth is also abundantly set forth
in other passages. In Rom. viii. 8,
for example, Paul says, " They that
are in the flesh can not please
God." And again in Rom. xiv. 23,
he says, "Whatsoever is not of
faith is sin." There can be no
doubt, therefore, that faith in God
is essential to all acceptable wor
ship and service of any kind.
But why is it so ? Is it owing
simply to an arbitrary arrangement
on the part of God? or does it
arise from a moral necessity?
That the latter, and not the former,
is true, will I think appear mani
fest from a little reflection. Be it
observed, then, (1) that there was
a time when God was and nothing
else beside him. By his own
power he gave birth and being to
all things. See Gen. i. 1 ; John i.
3 ; Col. i. 16, etc. (2) He created
all things according to the counsel
of his own will, and in harmony
with his own nature. See Eph. i.
11; Rom. xi. 34, etc. (3) Hence
it follows that whatever is in har
mony with God's will is right, and
that whatever is not in harmony
with it is*wrong — necessarily, im
mutably, and eternally wrong. (4)
Every man, therefore, who acts
from any other ruling motive than
the known will of God, Is so far a
rebel against God and his govern
ment. What he does may of
course serve to promote in many

306

HEBREWS.

[xi. 7.

(7) By faith 'Noah, being
warned of God of things not
seen as yet, moved with fear,
2 prepared an ark to the saving
'Gen. vi. 13-22; Matt. xxiv. 38,
39; 2 Pet. ii. 5.
2 Gen. vi. 18 ; vii. 1, 23 ; viii. 16 ;
1 Pet. iii. 18.

respects the interests of society.
He may, for instance, feed the
hungry, clothe the naked, instruct
the ignorant, and if need be he
may even die for his friends or his
country. But unless, in all this,
he acts from a supreme regard to
the will of God, his conduct is
wanting in one of the essential ele
ments of virtue, and can not, there
fore, be otherwise than displeasing
to God. (5) But no man can act in
harmony with the will of God un
less he has faith in God and in the
revelation which he has made to us
of himself, for his own glory and
for the good of his creatures.
This is self-evident. And hence it
follows, as our author says, that he
who would come to God aud serve
him acceptably, " must believe that
he is, and that he is a rewarder of
them that diligently seek him."
Enoch did this. He walked with
God. And the Apostle therefore
justly argues that he had faith in
God, and that his marvelous deliv
erance from death was both an
attestation and a reward of his
faith. 7. By faith Noah, being
warned of God, etc. — From the
brief record that is here given of
Noah's faith, we learn (1) that he
was divinely admonished (xprj/tat-
njStts) with regard to the coming
deluge. One hundred and twenty
years before it occurred, God
warned him of its coming, and
directed him to go to work and
Erepare an ark for the saving of
imself and his house (Gen. vi. 3-

of his house ; by the which 3 he
condemned the world, and be
came heir of * the righteousness
wliich is by faith.
3 Matt. xii. 41, 42 ; Luke xi. 31,
32. 4 Rom. i. 17 ; iii. 22 ; iv. 11 ; ix.
30 ; x. 6 ; Gal. v. 5 ; Phil. iii. 9.

18). _ (2) That he believed God arid
did just as he was commanded.
Moved by a reverential fear (e vXa/3n-
6eis) through his belief in God's
testimony, he prepared an ark for
the saving of his house. This, un
der the circumstances, was a very-
remarkable instance of strong and
unwavering faith in God. For (a)
the time appointed was still far off
in the future, (b) There were as
yet no natural indications that such
an event as the destruction of the
world by a deluge would ever
occur. (c) The experience of
mankind was against it. For six
teen hundred years, the natural or
der of events had been uninter
rupted, and no doubt many of the
so-called philosophers of that age
would be forward in proving to the
people that such a catastrophe was
physically impossible. (d) The
profane and wicked scoffers of the
age would also, as a matter of
course, do all that they could by
their wit, ridicule, and sarcasm, to
destroy Noah's faith in the promise
of God, and to dissuade him from
his great undertaking. But noth
ing could move him from his pur
pose. Throughout the long period
of one hundred and twenty years,
he continued strong in faith giving
glory to God. (3) By his faith and
obedience he condemned the world,
as Christ says the men of Nineveh
and the queen of the south will, on
the day of judgment condemn the
unbelieving and disobedient men
and women of his own generation
(Matt. xii. 41, 42). Every man,

xi. 8,]

HEBREWS.

307

(8) By faith * Abraham, when
he was called to go out into a
place 2 which he should after-
'Gen. xi. 31; xii. 1-4; Josh. xxiv.
3 ; Acts vii. 2-4.

in fact, who gives heed to God's
warnings and admonitions, con
demns by his faith and practice all
who neglect to do so. Thus, Noah
condemned his own disobedient
contemporaries, and thus also he
will, on the day of final reckoning,
condemn millions of our own more
highly favored generation. (4) By
his faith, he also became heir of the
righteousness which is according to
faith. Several eminent expositors,
as Cramer, Michaelis, Bisping, and
Hofmann, make the phrase " by
which" (Si fjs) depend on the word
ark (xifiutbs) ; that is, they say
Noah condemned the world and
became heir of the righteousness
of faith by building the ark. But
it is better with Bengel, Menken,
Bohme, Bleek, DeWette, McLean,
Ebrard, Liinemann, Delitzsch, Al
ford, and others, to make "faith"
the antecedent of the relative
"which." Faith is the leading
thought of the whole sentence, and
the vt ovi faith is therefore properly
made the governing word in con
struction. It should be observed,
however, that the building of the
Ark is included in the word faith,
for it is not of faith in the abstract,
but of faith in all its practical
bearings that the Apostle is speak
ing. This is obvious from all the
examples of faith that are given in
this section. Indeed, the faith
which God commends and requires
is, in no case, a mere cold, lifeless,
abstraction; it is a living, active,
fruit-bearing principle, which is
constantly manifesting and develop
ing itself in the life as well as in
the heart of the individual. Such

ward receive for an inheritance,
s obeyed : and he went out, not
knowing whither he went.
2 Gen. xii. 7 ; xiii. 15-17 ; xv. 7,
8 ; xvii. 8 ; xxvi. 3.
3 Gen. xii. 4; xxii. 18 ; xxvi. 5.

was the faith of Abel; such was
the faith of Enoch ; and such also
was the faith of Noah, through
which he condemned the world,
and became an heir of the right
eousness which is according to the
law of faith (Rom. iii. 21-31).
8. By faith Abraham, when
he was called. — In this verse we
have given (1) the fact that Abra
ham received a call from God ; (2)
that by this call he was required to
leave his home and kindred in Ur
of Chaldea, and go out into a
strange land; (3) that this land,
though promised to his posterity,
was wholly unknown to him at the
time; and (4) that he nevertheless
obeyed God, and went out of his
own country, not knowing whither
he went.
The original call is not recorded
in the Scriptures ; but in Gen. xii.
1-3 it is repeated in substance as fol
lows : "Now the Lord had said to
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 : and I will make of
thee a great nation, and I will bless
thee, and make thy name great ; and
thou shalt be a blessing : and I will
bless them that bless thee, and curse
him that curseth thee ; and in thee
shall all families of the earth be
blessed." This call must have been
a very severe test of Abraham's
faith. To leave a comfortable home
and friends and follow the call of
another, at any time and under any
circumstances, shows a very strong
degree of trust and confidence in
the one who calls us. But this
Abraham did, and did promptly.

308

HEBREWS.

[xi. 9, 10.

(9) By faith 2 he sojourned in
the land of promise, as in a
strange country, 2 dwelling in
tabernacles with Isaac and Jacob,
1 Gen. xvii. 8; xxiii. 4; xxvi. 3;
xxxv. 27 ; Acts vii. 5, 6.
2 Gen. xii. 8 ; xviii. 1, 2, 9 ; xxv.
27.

Taking with him his father Terah,
and Lot his nephew, he imme
diately left Ur of Chaldea and
came to Haran, where he remained
five years. But when his father
was dead he left Haran and passed
over into Chanaan, where he so
journed for one hundred years.
These numbers may be easily
verified as follows. We learn from
Gal. iii. 17 and Ex. xii. 40, 41, that
from the call of Abraham to the
Exodus or giving of the Law was
four hundred and thirty years ;
and from Gen. xv. 14 we also learn
that from the birth of Isaac to the
Exodus was four hundred years.
Consequently thirty years inter
vened between the call of Abraham
and the birth of Isaac. But when
Isaac was born Abraham was a
hundred years old (Gen. xxi. 5);
and hence he was seventy years
old when he was first called and
received the promise. But he was
seventy -five years old when he came
to Canaan (Gen. xii. 4) ; and he
was a hundred and seventy-five
years old when he died (Gen. xxv.
7). And hence he sojourned five
years in Haran and a hundred
years in Canaan.
9. By faith he sojourned in
the land of promise, etc. — It ap
pears from this that Abraham never
regarded Canaan as his home. He
knew, of course, that when the
Amorites should have filled up the
cup of their iniquity in the fourth
generation, the land would be given
to his posterity for an everlasting
possession (Gen. xv. 16). But until

3 the heirs with him of the same
promise :
(10) For * he looked for a city
which hath foundations, whose
builder and maker is God.
3 Gen. xxvi. 3, 4; xxviii. 4,13, 14.
4Ch.xii. 22; John xiv. 2; Phil.
iii. 20 ; Rev. xxi. 2, 10-27.

that time neither he nor his seed
had any rights and privileges in
Canaan beyond what might have
been enjoyed by other strangers
under like circumstances. " God,"
says Stephen, "gave him no inher
itance in it ; no, not so much as to
set his foot on ; yet he promised
that he would give it to him for a
possession, and to his seed after
him, when as yet he had no child "
(Acts vii. 5). And hence Abraham
had to purchase the cave of Mach-
pelah aB a burying-place from
Ephron the Hittite (Gen. xxiii.
3-20) ; and hence, also, neither he,
nor isaac, nor Jacob, ever built a
permanent residence in the country.
They were satisfied to" live in mov
able tents and fragile booths, feel
ing assured that, according to " the
promise," they were all heirs of a
better inheritance than any that
was then to be found on this sin-
stained earth.
10. For he looked for a city,
etc. — This is given by the Apostle
as the reason why Abraham was
satisfied to live as a stranger and
sojourner in Canaan. He did so
because he was looking for the city
(tipr rtbxiv) which hatb the founda
tions (tovs Btfisxiovs), whose Archi
tect and Builder is God. From this
and other like passages we are con
strained to think that God had
given to the patriarchs information
with regard to the heavenly coun
try far beyond what is now recorded
in Genesis or any other part of the
Old Testament. What we find
there at present was written for our

11.]

HEBREWS.

309

(11) Through faith also l Sa
rah herself received strength to
conceive seed, | and was delivered
of a child: even | when she was
'Gen. xvii. 15-21; xviii. 11-14;
xxi. 1, 2.
instruction, as well as for the benefit
of the ancients (Rom. xv. 4). But
much may have been said to them
which would in no way benefit us ;
and which was, therefore, excluded
from the Canon by Moses, Ezra and
other inspired writers. The origin
of sacrifice, for instance, is nowhere
expressly mentioned in the Old
Testament; nor is there any thing
said in it respecting the origin of
the Patriarchal priesthood. In
formation, clear, full, and explicit,
on all such matters, was of course
needed by the ancients; but for us
the more general instructions of the
Bible are quite sufficient. And so,
also, we thmk it was with respect to
the heavenly country. The Patri
archs seem to have received revela
tions concerning it which have never
been transmitted to us ; for it is
obvious that Abraham, Isaac, and
Jacob, lived in constant expectation
of entering it at the close of their
earthly pilgrimage. They were
satisfied to live here as strangers
and pilgrims, knowing that they had
in heaven a city having permanent
foundations whose Architect and
Framer is God. This city is mani
festly the heavenly Jerusalem (Gal.
iv. 28; Heb. xii. 22; xiii. 14),
which for the present is located in
heaven, but which will hereafter
descend to the earth after that it
shall have been renovated by fire
(Rev. xxi). Then will be fulfilled
in its full and proper sense the
promise made to Abraham, that he
and his seed should be the heirs of
the world (Rom. iv. 13). "The
meaning of the whole verse,,'' says
Prof. Stuart, " most evidently is

past age, 2 because she judged
him faithful who had promised.
2 Chap. x. 23 ; Rom. iv. 20, 21.
(11) irticev Rec. Omitted by Lach.,
Tisch., T. S. Green, Alford, N, A, D, 17,
Vulgate, Coptic, Sahidic, jEthiopic.
that Abraham looked for a perma
nent abode in the heavenly country ;
that is, his hopes and expectations
were placed upon the world to come.
It was faith in this which was tho
demonstration of things not seen,
and which moved him to obey the
commands of God, and to do and
suffer whatever he required. The
fact then that the saints under the
Old Testament were moved in their
conduct by considerations which
had respect to the invisible world,
or an immortal state of existence,
is plainly implied here by the
reasoning of the Apostle. God is
here called the architect (tExvitrjs)
of the heavenly city, because he is
the author of the plan ; and he is
also called the builder (Sr^iovpybs),
because it is he himself who executes
the plan. He is the master-builder
as well as the projector of the
heavenly Jerusalem.
11. Through faith also Sarah
herself received strength to con
ceive seed: or more exactly. By
faith even Sarah herself received
strength to conceive seed. The em
phatic manner in which this is ex
pressed seems to indicate that there
was something very extraordinary
in the case of Sarah. But what
was it? On this point the com
mentators differ. Some think that
our author has reference merely to
what he more fully and distinctly
states in what follows, viz.: that
Sarah, though now past the time
of bearing, through faith received
strength for the conception of seed
(Schlichting, Schultz, Stuart, etc).
But the majority maintain that
there is in these words an allusion

310

HEBREWS.

[xi. 12

(12) Therefore sprang there
even of one, xand him as good
as dead, sso many as the stars
'Rom. iv. 19.
2 Gen. xv. 5 ; xxvi. 4 ; Deut. i. 10.

also to the fact that, at the outset,
Sarah herself was unbelieving (Gen.
xviii. 9-15). Thus Macknight: " By
faith in God's promise, even Sarah
herself, though at first she thought
the matter impossible, received
strength for the conception of seed,
and brought forth a son when past
the age of child-bearing; because
she at length attained to the strong
est persuasion of the faithfulness
and power of Him who had prom
ised her a son." So also Bleek,
DeWette, Winer, Lunemann, and
others. In this instance, the mi
nority are probably right. It
seems most likely that the Apostle
makes no reference here whatever
to the former incredulity of Sarah ;
but only to her past barrenness and
advanced age. For at that time
she was about ninety years old
(Gen. xvii. 17); far beyond- the
natural period of child-bearing.
But nevertheless, through her
strong faith in God, she obtained
the promise.
12. Therefore sprang there
even of one, etc. — The word
therefore shows that what follows
is to be taken as a result and con
sequence of the faith of Abraham
and Sarah. They had both waited
long and patiently for the fulfill
ment of the promise : and now
when Abraham is about a hundred
years old, and Sarah ninety, their
faith brought to them the promised
reward. " Though it tarry, wait
for it ; for it will surely come ; it
will not be behind the appointed
time " (Hab. ii. 4). They did wait ;
and finally, as a reward for their
faith in God and in the word of
his promise, "there spang from

of the sky in multitude, and3 as
the sand which is by the sea
shore innumerable.
3 Gen. xxii. 17 ; xxxii. 12.

one, and him as good as dead, so
many as the stars of Heaven in
multitude, and as the sands of the
sea shore innumerable." For Abra
ham, says Paul, "against hope be
lieved in hope, that he might be
come the father of many nations,
according to that which was spoken,
So shall thy seed be. And being
not weak in faith, he considered
not his own body now dead, when
he was about a hundred years old,
neither yet the deadness of Sarah's
womb : he staggered not at the
promise of God through unbelief;
but was strong in faith, giving
glory to God ; being fully persuaded
that what he had promised he was
able also to perform" (Rom. iv.
18-21). And therefore it was im
puted to him for righteousness;
and not only so, but in conse
quence of this, Isaac was born,
and his descendants were multi
plied as the dust of the earth.
See references.
The bearing of this illustration
on the main argument of the
Apostle is very obvious. Nothing
could better serve to strengthen
the hands and encourage the hearts
of the desponding and persecuted
Hebrews, than this reference to
the faith of their illustrious ances
tor. God himself makes a like
reference to it, by the Prophet
Isaiah, for the purpose of encour
aging the Israelites under the Baby
lonish captivity. " Hearken unto
me," he says, "ye that pursue
righteousness, ye that seek Jeho
vah: look unto the rock whence
ye were hewn ; and to the hollow
of the cave whence ye were digged:
look unto Abraliam your father,

xi. 13.]

HEBREWS.

311

(13) "These all died in faith,
' not having received the prom
ises, but 3 having seen them afar
1 Gen. xxiii. 1, 2 ; xxv. 8 ; xxxv.
29 ; xlix. 33. •
2 Ver. 39 ; Luke x. 23, 24 ; 1 Pet.
i. 10-12.
3 Gen. xlix. 10; Deut. xviii. 18;
Job xix. 25 ; John viii. 56 ; xii. 41;
1 Pet. i. 10-12.

and unto Sarah who bore you; for
I called him, being a single person,
and I blessed him, and I multiplied
him" (Isa. li. 1,2).
13. These all died in faith:
(xatd rtiativ) according to faith :
\ that is, in the exercise of faith and
lin the enjoyment of its many bless-
lings. They died as they had lived,
[in faith. But of whom does the
Apostle here speak ? Who are the
" all" who died in faith? Some, as
CEcumenius, Theophylact, and Pri-
masius, think that our author refers
here to the aforesaid faithful antedi
luvian Patriarchs, as well as to the
postdiluvian. But in this they are
manifestly in error. The context
makes it quite obvious, that only
Abraham, Sarah, Isaac, and Jacob,
are included in this remark. They
are the persons who received the
promises (Gal. iii. 16), and who
might have returned to their fa
ther-land had they been inclined
to do so. But they all preferred
remaining as strangers and pil
grims in Canaan, because their
hearts were set on the heavenly
country into which they hoped to
enter soon.
Not having received the prom
ises. — -What promises? Manifest
ly not the verbal promises; for
these they did receive (Gal. iii.
16): but the word promises (irtay-
ytxlai) is used here to denote the
Ithings promised. These they did
jnot receive during their earthly
pilgrimage; they only saw them

off, [and were persuaded of
themT] and embraced them, and
'confessed that they were stran
gers and pilgrims on th£ earth.
4 Gen. xxiii. 4 ; xlvii. 9 ; 1 Chron.
xxix. 15 ; Psa. xxxix. 12 ; 1 Pet. i.
17 ; ii. 11.
(13) kii'i rreia-Sevm Rec. Omitted by
Lach., Tisch., T. S. Green, Alford, X, A, d,
e, etc., Versions.

afar off, and "greeted them as the
wanderer greets his longed-for
home, even when he comes in sight
of it at a distance ; drawing to him
self, as it were, magnetically and
embracing, with inward love, that
which is yet afar off" (Del. in loc.)
But the important question still
arises, What were the things prom
ised to Abraham, Isaac, and Jacob,
which they did not receive during
their earthly pilgrimage, but which
they only saw by faith in the far
distant future ?
In order to answer this question
properly it is necessary to refer
again to the inspired record and
see what pledges were given by
God to these illustrious patriarchs.
These, as we learn from Genesis,
were (1) that Abraham should have
a numerous offspring (Gen. xiii.
16; xv. 3-5; xvii. 2, 4; xxii. 16);
(2) that God would be a God to him v
and to his seed after him (Gen.
xvii. 1-8) ; (3) that he would give to
him and to his seed an everlasting /
inheritance (Gen. xii. 7; xiii. 15;
xv. 18-21 ; xvii. 8) ; and (4) that
through him and his seed, all the
nations of the earth should be
blessed (Gen. xii. 3 ; xxii. 18). To
each of these God attached a double
significance. See notes on ch. viii.
8. They each consisted, so to
speak, of two elements, one of
which had reference to the carnal
side of the covenant, and the other
to the spiritual side: one to the
type, and the other to the anti-

312

HEBREWS.

[xi. 14, 15, 16.

(14) For they that say such
things x declare plainly that they
seek a country.
(15) And truly, 2if they had

1 2 Cor. iv. 18 ; v. 1-7 ; Phil. i. 23.

type. Thus Aoraham was made
the honored father of two fami
lies.; to each of which an inherit
ance was promised, and through
each of which the world was to be
blessed. Now it is true that while Abra
ham, Isaac, and Jacob sojourned on
Earth, their offspring was not very
numerous; nor did they then re
ceive the earthly inheritance; nor
was the world as yet blessed by
them. And hence it is quite pos
sible that there may be some allu
sion in our text to the temporal
and typical blessings which were
promised. But certain it is, that
our author refers here chiefly to
the spiritual and antitypical bless
ings which God had promised to
Abraham ; and especially, as in the
thirty-ninth verse, to the coming
of Christ and the blessings of his
mediatorial reign. " Abraham,"
Bays Christ, " rejoiced to see my
day, and he saw it, and was glad '
(John viii. 56). To Christ, then,
as the promised Seed, and to the
inheritance redeemed by his blood
(Eph. i. 14), our author refers
chiefly, if not exclusively, in the use
of the word "promises." These,
the Patriarchs did not receive while
here on earth ; but through the tele
scope of faith they saw them afar
off, and embraced them with joy
and singleness of heart, confessing
at the same time that they were
strangers and pilgrims on earth.
14. For they that say such
things, etc. — All men naturally
desire a home. To this they are
prompted by one of the strongest

from whence they came out,
they might have had oppor
tunity to have returned.
(16) But now they desire a

been mindful of that country better country, that is, an heav
2 Gen. xi. 31 ; xxiv. 6-9 ; xxxi. 17,

18.

and deepest natural instincts of the
human heart. And hence though
many may, like Abraham, Isaac,
and Jacob, wander about as pil
grims and sojourners for awhile,
it is always with a view of secur
ing a permanent home somewhere.
The case of these Patriarchs, as
our author insists, was not an ex
ception to tbis law of our nature.
They declared very plainly, both
in word and in deed that they were
seeking after a home, a father-land
(rtatpiSa), a fixed and permanent
residence. 15. And truly if they had
been mindful, etc.— If they had
desired to return to Ur of Chaldea,
or to Haran, there was nothing to
prevent their doing so. They had
not been banished from their
father-land, nor have we any reason
to think that God would have so in
terfered as to prevent their return.
He always prefers a willing serv
ice. And hence the Apostle argues
that these Patriarchs might all
have returned to Chaldea had they
been so minded. But none of them
ever showed any desire to do so.
" Abraham in particular," says
Macknight, "considered the very
thought of returning into Chaldea
as a renunciation of his interests
in the promises of God. And
therefore he made his steward
Eliezer swear to him that on no pre
tense whatever would he carry
Isaac into Chaldea" (Gen. xxiv. 5-
8). 16. But now they desire a
better country: — Better than
either Canaan or Chaldea. The

xi. 16, 17.]

HEBREWS.

313

enly: wherefore 'God is not
ashamed to be called their God :
' for he hath prepared for them
a city. (17) By faith "Abraham,
1 Gen. xvii. 7, 8 ; Ex. iii. 15 ; Isa.
Xli. 8-10 ; Matt. xxii. 31, 32.

course of the argument is well ex
pressed by Kuinoel as follows : " If
these Patriarchs had 'sought a
country in those parts, or had re
garded their native or ancestral
land as their true country, they
might have found means to return
thither. But they did not consider
Canaan as their country, nor did
¦ they return to Chaldea, and there
fore they desired not an earthly
but a heavenly country."
wherefore God is not ashamed
to be called their God.— Since it
is true that these patriarchs sought
no earthly home, but set their
hearts steadfastly on heaven as
their permanent abode, God is
therefore not ashamed to be called
their God, for he himself says re-
Eeatedly, "I am the God of Abra-
am, and the God of Isaac, and the
God of Jacob " (Ex. iii. 6, 15 ; iv.
5, etc.), thus verifying the promise
which he had previously made to
Abraham that he would be a God to
him and to his seed after him
(Gen. xvii. 7).
for he hath prepared for them
a city. — This is given as evidence
of the fact that God approved and
rewarded the fidelity of these his
devoted servants. He did not allow
them to dwell always in tents and
booths, but according to "the
promise" made to Abraham, he
prepared for them a home in " the
city which hath the foundations,"
the heavenly Jerusalem. See notes
on ch. vi. 15 ; ix. 15 ; xi. 10.
Nothing could more clearly indi
cate the strong and abiding faith
27

when he was tried, offered up
Isaac: *and he that had received
the promises offered up 5 his only
begotten son,
2 Ch. xi. 10 ; xii. 22 ; Rev. xxi. 2.
3 Gen. xxii. 1-14; Jas. ii. 21-24.
4 Ch. vii. 6 ; Gal. iii. 16.
5 Gen. xxii. 2, 16.

of these patriarchs in a future
state of rewards and punishments,
than does this passage (w. 13-16).
So fully convinced were they of
such a state, that like Paul (Phil.
iii. 8), they were willing to suffer
the loss of all things earthly, pro
vided only that they might attain to
the rest which remains for the peo
ple of God. The ground of their
justification was to them of course
still a mystery. See note on ch.
ix. 8. They did not yet under
stand that the very foundations of
the heavenly city were laid pros
pectively in the blood of the Lord
Jesus, and that in the end of the
ages, he would appear to put- away
sin by the sacrifice of himself, so
that God might be just in justify
ing all true believers. This was to
them still a mystery, as it waa also
to even the angels in glory (1 Pet.-
i.- 12). Nevertheless, they seem to
have had no doubt whatever of the
fact that when their earthly house
of this tabernacle were dissolved,
they would then have " a building
of God, a house not made with
hands, eternal in the heavens."
17. By faith Abraham, when
he was tried, offered up Isaac.
— The account of J;his severest and
last recorded trial of Abraham's
faith, is found in Gen. xxii. 1-14..
Previous to this, God had tried him
in various ways and on various
occasions. He had called on him
to leave his home and his kindred,
and to become a wanderer in a for
eign land during the rest of his
life. He had long delayed the ful-

314

HEBREAVS.

[xi. 17.

Ailment of the promise which he
had made with regard to the birth
of Isaac. And he had furthermore
put Abraham severely to the proof
when he required him to send away
Ishmael and his mother with a
scanty supply of bread and water
(Gen. xxi. 9-14). But all these
trials were light and insignificant
in comparison with that to which
reference is made in our text.
Hitherto God had sustained him
with the assurance that he would
give him a son by Sarah, and that
in and through that son should in
due time be fulfilled all other
promises. But now when Isaac,
according to Josephus (Ant. I. 13,
2), was about twenty-five years of
age, God says to Abraham, "Take
now thy son, thine only son Isaac,
whom thou lovest, and get thee
into the land of Moriah, and offer
him there for a burnt offering upon
one of the mountains which I will
tell thee of" (Gen. xxii. 2). How
very strange and startling is this
oracle I How many plausible
reasons might have been alleged
for neglecting it ! Had Abraham
possessed the spirit of Cain or of
some of our modern rationalists,
how easily he might have per
suaded himself that there was some
mistake or delusion in the case;
that the command could not be
from God; that it was inconsistent
with both his character and his
promises. But no; nothing of
this occurred in the case of Abra
ham. He knew that the voice of
command was the voice of God,
and that was enough. He "rose
up early in the morning, aud sad
dled his ass, and took two of his
young men with him, and Isaac his
son, and clave the wood for a burnt
offering, and rose up and went unto
the place of which God had told him.
Then on the third day, Abraham
lifted up his eyes and saw the place
afar off. And Abraham said unto

the young men, Abide ye here
with the ass, and I and the lad will
go yonder and worship, and come
again to you. " And Abraham took
the wood of the burnt offering and
laid it upon Isaac his son, and he
took the fire in his hand and a
knife, and they went both of them
together. And Isaac spake unto
Abraham his father and said, My
father; and he said, Here am I, my
son. And he said, Behold the fire
and the wood; but where is the
lamb for a burnt offering ? And
Abraham said, My son, God will
provide himself a lamb for a burnt
offering. So they went both of
them together. And they came to
the place which God had told him of;
and Abraham built an altar there,
and laid the wood in order, and
bound Isaac his son and laid him
upon the altar on the wood. And
Abraham stretched forth his hand
and took the knife to slay his son "
(Gen. xxii. 3-10). How very calm
and deliberate is the good old patri
arch in this most trying and affect
ing scene. Nothing is done rashly
or under an impulse of momentary
excitement. He had ample time
and opportunity to reflect seriously
and prayerfully on the whole mat
ter, and he did so. The distance
traveled from Beer-sheba to Jeru
salem, the land of Moriah, was
about forty-two miles, and more
than two days were occupied in
making the journey. In the mean
time, the presence and conversa
tion of Isaac, as well as the quiet
solitude of the way, all served to
bring the matter home to the heart
of the anxious father, and to make
him feel most deeply the solemn
and awful import of what he was
about to do. But nothing could
move him from his purpose to obey
God. He builded an altar, laid the
wood in order, bound Isaac, and
drew the fatal knife. The deed
was mentally done. In Abraham's

xi. 18, 19.]

HEBREWS.

315

(18) Of whom it was said,
'That in Isaac shall thy seed
be called:
(19) 3 Accounting that God
1 Gen. xvii. 17-21 ; xxi. 12; Rom.
ix. 7.

purpose, Isaac was a slain victim.
But while his arm was executing
the volition, it was suddenly and
unexpectedly arrested by a voice
from heaven. The evidence of
Abraham's loyalty and fidelity was
sufficient, and God then honored
him by re-assuring him with an
oath that in blessing he would bless
him, and in multiplying he would
multiply him.
18. Of whom it was said, etc.
— (rtpbs bv) to whom it was said
[that is, to Abraham] that In Isaac
shall thy seed be called. This
clause is variously interpreted by
expositors. But the meaning obvi
ously is that Abraham's posterity
with respect to the promised Seed
was to be reckoned in and from
Isaac. In this sense he was not
only his son, but he was his only
son. True, indeed, he had other
children beside Isaac, but by God's
decree they were all eliminated
from the regular line of descent,
and the covenant was established
with Isaac and his descendants
through Jacob and with them only
(Gen. xvii. 17-21; xxi. 12; xxv. 4,
5). The object of the Apostle in
adding this clause was, therefore,
simply to illustrate still further
the great strength of Abraham's
faith by showing that even against
hope he still hoped and believed
that God would fulfill his promise
in yet giving him a son through
Isaac, by raising him from the
dead. 19. Accounting that God was
able to raise him up, even from
the dead. — This was to Abraham
the only possible solution of this

was able to raise him up, even
from the dead; from whence
also he received him 3 in a fig
ure. 2 Gen. xxii. 5 ; Rom. iv. 17.
3 Ch. viii. 5; ix. 9, 24; x. 1.

very mysterious and intricate prob
lem. God had said to him, " My
covenant will I establish with
Isaac" (Gen. xvii. 21); and again,
" In Tsaac shall thy seed be called "
(Gen. xxi. 12). But now he is re
quired to offer him up as a burnt
offering I How are the facts to be
reconciled? Abraham knew that
the promise of God could not and
would not fail, and as he could not
anticipate that God would inter
fere, as he did, so as to prevent the
actual immolation of his son, there
was really left for him no other al
ternative than simply. to conclude
that God would restore'Isaac to life.
This conviction seems to be implied
in the remark which he made to
his servants: "Abide ye here with
the ass, and I and the lad will go
yonder and worship, and come
again." The word rendered come
again {T\3VSi, we will return) is in
the plural number, and seems to in
dicate a belief on the part of
Abraham that God would imme
diately raise Isaac up again from
the dead.
from whence also he receiv
eth him in a figure. — On the
meaning of this clause the com
mentators are much divided. Some
of them as Hammond, Whitby,
Newcome, Schultz, and Stuart, sup
pose that the Apostle refers here to
the supernatural birth of Isaac.
" The sentiment," says Stuart,
" seems to be this : Abraham be
lieved that God could raise Isaac
from the dead, because he had as
it were obtained him from the
dead; that is, he was born of those
who were as good as dead." But

,316

HEBREWS.

[xi. 20, 21.

(20) By faith 'Isaac blessed
Jacob and Esau concerning
things to come.
(21) By faith 'Jacob, when
1 Gen. xxvii. 26-40 ; xxviii. 2, 3.
2 Gen. xlviii. 8-22.
if this had been the idea of the
Apostle, he would most likely have
used the pluperfect tense instead
of the aorist. And besides, it
would, as Alford suggests, be harsh
and unnatural to make the phrase
"from the dead" refer in this case
to Abraham and Sarah. I there
fore think with Beza, Delitzsch,
Alford, and others, that the refer
ence is not to the birth of Isaac,
but to his rescue from the altar.
Abraham received him back from
the altar, as one raised from the
dead. He had been figuratively
(iv rtapa/3o*7f) sacrificed; and he
was therefore now figuratively
raised from the dead and restored
to his father, as a reward for his
fidelity. For as Bloomfield says,
" Isaac was in a manner dead in
his father's opinion and in his own,
and he was restored to his father
from the gates of the grave."
20. By faith Isaac blessed
Jacob and Esau. — The idea is,
that the blessing of Isaac was be
stowed- in faith. Indeed, it could
not be bestowed on any other
ground, for at that time there were
no natural indications that could in
any way serve to define the fortunes
of Jacob, and Esau and their de
scendants. See Gen. xxvii. 26-40.
But relying on the promises of
God, and guided by the spirit of
inspiration, Isaac blessed his sons
concerning things to come. " This
blessing of Isaac," says Delitzsch,
" had the wondrous power of shap
ing and controlling the future of
his posterity, because in virtue of
his faith his mind and will had be
come one with the mind and will

he was a dying, blessed both the
sons of Joseph; 3and wor
shiped, leaning upon the top
of his staff.
8 Gen. xlvii. 31.

of God himself." (Compare Gen.
xxvii. 37 with Jer. i. 10 and other
parallel passages). And hence we
find in the words of Isaac a proph
etic outline of the fortunes of the
two races. " At first, the elder
seemed to prosper more than his
brother Jacob. There were dukes
in Edom before there reigned any
kings over the children of Israel
(Gen. xxxvi. 31); and whilst Israel
was in bondage in Egypt, Edom
was an independent people. But
Saul defeated, and David conquered
the Edomites (1 Sam. xiv. 47; 2
Sam. viii. 14) ; and they were, not
withstanding some revolts, con
stantly subject to Judah (1 Kings
xi. 14; 2 Kings xiv. 7, 22 ; 2
Chron. xxviii. 7). Judas Macca-
bseus defeated them frequently (1
Maec. v; 2 Mace. x). At length
his nephew, Hyrcanus, completely
conquered them, and compelled
them to be circumcised, and incor
porated them into the Jewish na
tion (Joseph. Ant. xiii. 9, 1);
though finally under Antipater and
Herod, they established an Idu-
mean dynasty, which continued till
the destruction of the Jewish pol
ity " (Browne on Gen. xxvii. 40).
21. By faith Jacob when he
Was dying, etc. — From the bless
ing of Jacob and Esau by their
father, our author next passes to
the blessing of the two sons of
Joseph, Ephraim and Manasseh, by
thoir grandfather (Gen. xlviii. 1-
22). When Joseph heard that his
father was siok and near unto
death, he took with him his two
sons, and went to see him. And
when he arrived, Jacob said to him,

xi. 21.]

HEBREWS.

317

"God Almighty appeared to me at
Luz in the land of Canaan, and
blessed me, and said unto me, Be
hold, I will make thee fruitful, and
multiply thee, and I will make of
thee a multitude of people ; and I
will give this land to thy seed after
thee for an everlasting possession.
And now thy two sons, Ephraim
and Manasseh, who were born
unto thee in the land of Egypt, be
fore I came into Egypt, are mine;
as Reuben and Simeon, they are
mine." Thus they were adopted
as the sons of Jacob, and each of
them was made the honored head
of a separate and distinct tribe.
After this, the old man in the ex
ercise of a true and living faith,
and guided by the spirit of inspira
tion, " wittingly put his right hand
on Ephraim, and his left hand on
Manasseh, and said, The God be
fore whom my fathers Abraham
and Isaac did walk, the God who
fed me like a shepherd all my life
long unto this day, the Angel who
redeemed me from all evil, bless
the lads; and let my name be named
upon them, and the name of my
fathers Abraham and Isaac ; and
let them grow into a multitude in
the midst of the earth."
And worshiped, leaning upon
the top of his staff.— This aet of
devotion did not occur at the same
time that Jacob blessed Ephraim
and Manasseh, but previous to it,
when Joseph had sworn to his fa
ther that he would not bury him
in Egypt (Gen. xlvii. 31). The
chronological order of the two
events is reversed, probably for the
purpose of bringing together the
blessings of the two patriarchs,
Isaac and Jacob.
The reading in Genesis differs
slightly from that which is here
given by our author. According
to the Masoretic text, followed by
the Chaldee Targums, the Greek
versions of Aquila and Symmachus,

and the Latin Vulgate, the render
ing is as follows: "And Israel
bowed himself upon the bed's
head;" but the Septuagint and the
Syriac versions agree with our
text in this Epistle. How, then,
is this apparent discrepancy to be
removed, and the Greek and He
brew readings reconciled? Two
ways have been proposed. (1) It
is alleged that both readings are
correct: that Jacob worshiped, lean
ing on the head of his bed and
also on the top of his staff. And
this is plausible, as well as possi
ble; for it was customary among
the ancients to set the staff of the
chief and the spear of the warrior
at the head of the bed. But (2)
the alleged discrepancy may be
owing wholly to a mistake of the
Masorites. The Hebrew word
(flBD) may mean either a bed or a
staff, depending simply on points
which did not belong to the origi
nal text, but which were attached
to it by the Masorites "after the
commencement of the Christian
era. Thus matteh (HED) means a
rod or staff, and mittdh (nt?1?)
means a bed or couch. Now as
these points were added by unin
spired men, there is really no
ground whatever for the allegation
that there is a discrepancy between
the readings of the original He
brew and the Greek. For if the
first explanation is not correct,
then beyond all doubt the error
lies with the Masorites and not
with Paul ; for on no condition can
we concede,' as some have done,
that the Apostle has here followed
an incorrect version of the origi
nal. He never does this ; but
always expresses the thoughts of
the Holy Spirit in words which the
Holy Spirit teacheth (1 Cor. ii. 13).

318

HEBREWS.

[xi. 22, 23, 24.

(22) By faith 'Joseph, when
he died, made mention of the
departing of the children of Is
rael; and gave commandment
concerning his bones.
(23) By faith 'Moses, when
he was born, was hid three
months of his parents, because
1 Gen. 1. 24, 25 ; Ex. xiii. 19 ; Josh.
xxiv. 32.
2 Ex. ii. 2 ; Acts vii. 20.

22. By faith Joseph when he
died: (ttXEvtuv) when drawing
near to his end, made mention con
cerning the exodus of the children
of Israel, and gave commandment
concerning his bones. "I die," he
said, " but God will surely visit
you, and bring you out of this land
unto the land which he sware to
Abraham, to Isaac, and to Jacob "
(Gen. 1. 24). His prosperity in
Egypt had in no way impaired his
faith in the promises of God; but
feeling perfectly confident that his
brethren would at the time ap
pointed leave Egypt and return to
Canaan, he made them swear that
they would carry his bones up with
them. And hence after his death,
he was embalmed and put in a
wooden chest, so that at the proper
time his remains might be ready
for removal.
23. By faith Moses, when he
was born, etc. — The command of
Pharaoh was, "Every son that is
born shall be cast into the river"
(Ex. i. 22). The penalty for neg
lecting this ordinance was no doubt
very severe, depending perhaps on
the arbitrary will of the wicked
and despotic sovereign. But the
parents of Moses, Amram and Joch-
ebed, trusting in the promises of
God, refused to obey the king's
mandate. Deeming it proper, how
ever, to use all lawful means for
the preservation of the child's

they saw he was a proper child ;
and 3 they were not afraid of i the
king's commandment.
(24) By faith 5 Moses, when he
was come to years, refused to
be called the son of Pharaoh's
daughter ;
3 Chap. xiii. 6; Isa. xli. 10, 14;
Dan. iii. 16-18; Matt. x. 28.
4 Ex. i. 16, 22.
5 Ex. ii. 10-12; Acts vii. 21-24. v

life, they first concealed him, most
likely in their own house, for the
space of three months ; and then
finding themselves unable to pro
tect him longer, they cast him
wholly on the care of Jehovah.
This they did by constructing an
ark of papyrus; and having made
it water-tight with asphaltum and
bitumen, they put the child in it,
and placed it among the flags on
the brink of the river (Ex. ii. 3).
Thus when Moses was in a meas
ure forsaken by his father and
mother, then the Lord took him up
(Psa. xxvii. 10) ; and under his care
he was instructed in all the wisdom
of the Egyptians, and was highly
honored as the son of Thermuthis,
the daughter of Pharaoh (Ex. ii.
5-10). The word rendered proper
(datsios) means properly urbane,
polite ; fair, beautiful, comely. Ste
phen says that Moses was fair of
God (dattlos ta Btiji) ; that is, very
fair: and Philo says, "As soon as
he was born he displayed a more
beautiful and noble form than
usual " (Vita Mos. i. 3).
24. By faith Moses, when he
came to years : (uiyas yrv6/itvos)
when he became great : that is,
when ho had grown up ; when he
had attained to the years of man
hood and responsibility (Acts vii.
ZiO). refused to be called the son
of Pharaoh's daughter.— It is

•Xl.

25, 26.]

HEBREWS.

319

(25) ' Choosing rather to suf
fer affliction with the people of
God, than Jto enjoy the pleas
ures of sin for a season ;
'Chap. x. 32; Psa. lxxxvi. 10;
Matt. v. 10-12; Acts xx. 23, 24;
Rom. v. 3 ; viii. 17, 18 ; 2 Cor. iv. 17 ;
v. 10-12 ; Col. i. 24.
2 Job xx. 5; Psa. lxxiii. 18-20;
Luke xii. 19, 20 ; xvi. 25 ; Jas. v. 5 ;
Rev. xviii. 7.

not necessary to suppose that he
did this in any direct and formal
way ; but only that he felt and
manifested a preference for his
Hebrew brethren (Ex. ii. 11, 12;
Acts vii. 24).
25. Choosing rather to suffer
affliction, etc. — The Israelites are
here called "the people of God"
in contrast with the idolatrous
Egyptians. The alternative offered
to Moses was to remain, as he was,
associated with the latter, where, as
the adopted son of Pharaoh's daugh
ter, he would be allowed to enjoy
the honors and luxuries of a cor
rupt and licentious court; or to
share in the future blessings of the
Abrahamic Covenant, by casting in
his lot with the enslaved and de
spised Israelites. The contrasts
were assuredly very great. The
Egyptians were at that time among
the most learned, powerful, and in
fluential nations on Earth ; and the
Hebrews were among the most op
pressed and degraded. But to the
eye of faith, their future prospects
were quite reversed. Moses knew
perfectly well, that the pleasures of
sin in the family and court of Pha
raoh were to be enjoyed only for
a season, and that in the end they
would be as gall and wormwood to
the soul : and he knew j ust as well,
on the other hand, that the bless
ings of God guaranteed to his peo
ple through the Abrahamic cove
nant would be Bure and everlasting.

(26) Esteeming the 3 reproach
of Christ greater riches than the
treasures in Egypt: for 4he had
respect unto the recompense of
the reward.

3 Chap. x. 33 ; xiii. 13 ; Psa. lxix. 7,
20 ; lxxxix. 50, 51 ; Isa. li. 7 ; Acts v.
41 ; 2 Cor. xii. 10 ; 1 Pet. iv. 14.
4 Chap. x. 35 ; xi. 6 ; Ruth ii. 12 ;
Matt. v. 12 ; Luke xiv. 14.

On these points he was fully con
vinced. And hence he did not
hesitate as to which he should
choose; knowing that "the tri
umphing of the wicked is short,
and that the joy of the hypocrite is
but for a moment" (Job xx. 5),
but that the good man "shall not
be moved forever; and that the
righteous shall be in everlasting re
membrance " (Psa. cxii. 6).
26. Esteeming the reproach
of Christ, etc.— This is given by
the Apostle, in explanation of the
conduct and preference of Moses,
in leaving the court of Pharaoh.
He chose to suffer affliction with
the people of God, rather than to
enjoy the pleasures of sin for a sea
son; esteeming, as he did, the re
proach of Christ greater riches
than the treasures of Egypt. But
what does Paul mean here by " the
reproach of Christ?" In reply to
this query, it is alleged (1) that the
reproach of Christ is such reproach
as Clirist himself endured (Lune
mann, Stuart) ; (2) that it is re
proach suffered on account of
Christ (Chrysostom, Ebrard); (3)
that it is the reproach which fell
on Moses as a type of Christ (Hof-
mann); and (4) that it is the re
proach which Christ had to bear
in his own person and also in the
person of every true believer
(Bleek, Delitzsch, Alford). The
last of these explanations is prefer
able, because it is the most general

320

HEBREWS.

[xi. 27.

(27) By faith 'he forsook
1 Ex. ii. 13-15 ; x. 28, 29 ; xii. 31 ;
xiii. 17-21.
2Ch. vi. 15; x. 32; xii. 2; Jas. v.

and comprehensive. It is certainly
true, that the reproach of Moses
was similar to the reproach of
Christ ; and it is also true, that he
suffered as a type of Christ and on
account of his belief in Christ. But
more than all this is manifestly in
tended by the Apostle. As Christ
is the righteousness of all the re
deemed (2 Cor. v. 21), so also it may
be truly said that all reproach suf
fered for righteousness' sake, since
the world began, has been suffered
for Christ's sake. And this is cer
tainly the view which Paul takes
of the matter, when he speaks of
filling up "that which is behind
of the afflictions of Christ" (Col.
i. 24). See also 2 Cor. i. 6-8 ; iv.
8-12; xi. 23-27; Phil. iii. 10; 2
Tim. i. 8; ii. 9, 10. There is, then,
as Paul says to the Philippians, a
"fellowship" in the sufferings and
reproaches of Christ, as well as in
the enjoyment and privileges of the
Gospel. This fellowship extended
back even to the ancients, and was
preferred by Moses to all the honors
whieh he might have enjoyed in the
court and family of Pharaoh.
for he had respect unto the
recompense of the reward. — By
faith he looked forward to the great
and final recompense : the real and
abiding pleasures of the heavenly
country, and the rest which re
mains for the people of God. And
with his eye fixed on these, he es
teemed the reproach of Christ as
of more value than all the treas
ures of Egypt; knowing that our
present light afflictions which are
but for a moment, serve to work
out for us a far more exceeding
and eternal weight of glory.

Egypt, not fearing the wrath of
the king: for 2he endured, sas
seeing him who is invisible.
3 Acts ii. 25; 1 Tim. vi. 16; 1
Pet. i. 8.

27. By faith he forsook
Egypt. — When did he do this?
Was it when he renounced his
allegiance to Pharaoh, turned his
back on all the honors and pleas
ures of Egypt, and fled for safety
into Midian ? Or was it when he
led the children of Israel out of
Egypt into the wilderness of Ara
bia ? The latter view is supported
by Calvin, Grotius, Bohme, Kui-
noel, Bleek, Ebrard, Bisping, Scott,
Clarke, Stuart, and others; be
cause, say they, when Moses fled
into Midian, he certainly did fear
the wrath of Pharaoh, as we learn
from Ex. ii. 14, 15. But surely he
did not fear him any more than
did his parents, Amram and Joch-
ebed, when they concealed their
child three months, and then com
mitted him to the care and provi
dence of God by exposing him on
the brink of the river, in an ark
of bulrushes. And yet our author
says of them, that "they were not
afraid of the king's command
ment" (v. 23). Manifestly, then,
the Apostle uses the word fear in
both these instances in a relative
sense. Moses and his parents both
feared the tyrant, so far that they
thought it necessary to use all law
ful means for their personal safety,
but they did not fear him so far as
to disobey God on his account, nor
had they any fear that he would
ever be able to nullify or set aside
the decrees and purposes of God
concerning Israel. In this sense,
it may be truly said of both Moses
and his parents that they did not
fear "the wrath of the king."
And this being so, it is certainly
more natural to understand the

XI.

28.]

HEBREWS.

321

(28) Through faith 'he kept
1 Ex. xii. 3-30.
2Ch. ix. 19; xii. 24; Ex. xii. 7,
13, 23.

the passover, and 2the sprinkling
of blood, lest 3he that destroyed
the firstborn should touch them.
3 Ex. xii. 23, 29 ; Num. viii. 17.

Apostle as having reference to tbe
flight of Moses into Midian. This
seems obvious for several reasons.
(1) Because this is the only expla
nation which accords with the
chronological order of the events
recorded in our text. The Pass
over was instituted by Moses after
his return from Midian, but not
after the Exodus. (2) It seems to
be implied in our text that this de
parture from Egypt was in oppo
sition to the will of Pharaoh, and
in defiance of his wrath; but the
Exodus was made with his earnest
and urgent request (Ex. xii. 31-
33). (3) Had our author referred
here to the Exodus, he would most
likely not have spoken of Moses
alone but of him in connection
with those who forsook Egypt with
him, as in ver. 29. I therefore
agree with Bengel, Michaelis,
Schultz, DeWette, Delitzsch, Al
ford, aud most of the ancient ex
positors, that our author has refer
ence, not to the Exodus, but to the
previous flight of Moses into the
land of Midian (Ex. ii. 13-15).
Then it was that he renounced all
connection with Egypt, and pub
licly avowed his purpose to suffer
afflictions with the people of God,
rather than to enjoy "the pleasures
of sin for a season."
for he endured as seeing him
who is invisible.— By the eye of
faith he saw the King eternal, im
mortal, and invisible, standing by
him, ready to fulfill at the proper
time all the promises that he had
made to his chosen people. And
hence he had no fears that Pharaoh
would succeed in his diabolical at
tempts to hold Israel in perpetual
bondage. He knew full well that

by God's irrevocable decree, Canaan
would in due time be given to the
seed of Abraham for a possession,
and that heaven itself was also pre
pared for as many of them as would
walk in the footsteps of their illus
trious ancestor.
28. Through faith he kept the
passover. — The Passover was a
positive ordinance instituted by
God through Moses for the follow
ing purposes: (1) to commemorate
the fact that the angel of death
passed over, and so spared the first
born of the Israelites, on the night
on which he destroyed all the first
born of the Egyptians; (2) to edu
cate the people in the knowledge
and worship of the living and true
God; and (3) to typify the sacrifice
of Christ, who, as our passover, has
been sacrificed for us (1 Cor. v. 7).
Like the Lord's Supper, this ordi
nance was instituted in anticipation
of the event which it was designed
to commemorate ; and the faith of
Moses was shown in this instance
in his doing and causing to be
done just what the Lord himself
had commanded. Under his direc
tions, every Hebrew family (or two
families in case they were small)
was required ( 1 ) to select a lamb or
a kid of the first year without blem
ish, on the tenth day of the month
Nisan ; (2) to kill it on the evening
of the fourteenth; (3) to sprinkle
its blood on the lintel and door
posts ; and' (4) to eat its flesh on
the night following, with unleav
ened bread and bitter herbs, and
this they were required to do with
their loins girded, their shoes on
their feet, and their staves in their
hands, so that thoy might be ready
at the appointed moment to begin

322

HEBREWS.

[xi. 29.

(29) By faith 'they passed
through the Red Sea as by dry
'Ex. xiv. 13-22; Josh. ii. 10;
Neh. ix. 11 ; Psa. Ixvi. 6.

land : which 2 the Egyptians as
saying to do were drowned.
2 Ex. xiv. 23-29 ; Psa. Ixxvii. 11-

20.

their march of freedom. All this
they did simply on the authority of
God's word, as delivered to Moses,
clearly showing that their faith was
to them as a conviction or demon
stration of things not seen. And
in this, as in other instances, they
were not disappointed. For while
the Israelites were thus preparing
for their exodus, even at the hour
of midnight, " the Lord smote the
first-born in the land of Egypt, from
the first-born of Pharaoh that sat
on his throne, unto the first-born
of the captive that was in the dun
geon, and all the first-born of
cattle. And Pharaoh rose up in
the night, he and all his servants,
and all the Egyptians, and there
was a great cry in Egypt; for there
was not a house where there was
not one dead." But when the de
stroying angel saw the blood on the
lintel and door-posts of the houses
of the children of Israel, he passed
over and did not "touch them."
29. By faith they passed
through the Red Sea. — When
the Israelites left their headquar
ters at Rameses, they came first to
Succoth, thence to Etham ; thence
to Pihahiroth ; and thence to the
shore of the Red Sea (Ex. xiv. 2).
Here they were overtaken by
Pharaoh with all his hosts ; and to
the eye of sense and reason, their
ruin seemed inevitable. But God
said to Moses, " Lift up thy rod,
and stretch out thine hand over the
sea and divide it." He did so ; " and
the children of Israel went into
the midst of the sea upon dry
ground; and the waters were a
wall unto them on the right
hand and on the left" (Ex. xiv.
16).

which the Egyptians assay
ing to do were drowned. — The
Egyptians pursued the Israelites
and went in after them into " the
midst of the sea, even all Pharaoh's
horses, his chariots, and his horse
men. And it came to pass, that in
the morning watch the Lord looked
upon the host of the Egyptians
through the pillar of fire and of the
cloud, aud troubled the host of the
Egyptians, and took off their
chariot wheels, that they drave them
heavily : so that the Egyptians said,
Let us flee from the face of Israel,
for the Lord fighteth for them
against the Egyptians. And the
Lord said unto Moses, Stretch out
thine hand over the sea, that the
waters may come again upon the
Egyptians, upon their chariots, and
upon their horsemen. And Moses
stretched forth his hand over the
sea, and the sea returned to his
strength when the morning ap
peared; and the Egyptians fled
against it ; and the Lord overthrew
the Egyptians in the midst of the
sea. And the waters returned, and
covered the chariots, and the horse
men, and all the host of Pharaoh
that came into the sea after them ;
there remained not so much as one
of them. But the children of
Israel walked upon dry land in the
midst of the sea, and the waters
were a wall unto them on the right
hand, and on the left" (Ex. xiv.
23-29). Here we have a very
striking and impressive illustration
of the power and saving efficacy of
faith, on the one hand; and also of
the ruinous effects of infidelity on
the other. It was their belief in
God and in his word that saved the
Israelites, and it was the unbelief

xi. 30, 31, 32.]

HEBREWS.

323

(30) By faith 'the walls of
Jericho fell down, after they were
compassed about seven days.

'Josh. vi. 8-21 ; 2 Cor. x. 4, 5.
2 Josh. ii. 1-22; vi. 22-25; Matt.
i. 5 ; Jas. ii. 25.

and persistent disobedience of the
Egyptians that brought on their
ruin. 30. By faith the walls of Jer
icho fell down, etc. — Here, again,
it is the faith of the Israelites that
secures for them the victory.
When they came before Jericho,
the Lord said to them, "Ye shall
compass the city, all ye men of
war, and go round about the city
once. Thus shalt thou do six days.
And seven priests shall bear before
the Ark seven trumpets of rams'
horn's. And the seventh day ye
shall compass the city seven times,
and the priests shall blow with the
trumpets. And it shall come to
pass, that when they shall make a
long blast with the rams' horns, and
when ye hear the sound of the
trumpet, all the people shall shout
with a great shout ; and the wall of
the city shall fall down flat, and the
people shall ascend up, every man
straight before him" (Josh. vi. 3-
5). All this they did, as they were
commanded. And it came to pass,
on the seventh day, when the peo
ple heard the sound of the trumpet
and shouted with a great shout,
that "the wall fell down flat; so
that the people went up into the
city every man straight before him,
and they took the city" (Josh. vi.
20). Thus, without the use of the
usual implements of war, but sim
ply by their faith in God and obe
dience to his will, they achieved a
most important victory. How true
it is that " in Jehovah is our
strength," and in him also is "our
salvation." For if we would gain

(31) By faith 2the harlot
Rahab perished not with them
that believed not, when she had
received the spies with peace.
(32) Aud what shall I more
say? for 'the time would fail
3 John xxi. 25.

the victory through our Lord Jesus
Christ, we must still say with Paul,
" The weapons of our warfare are
not carnal, but mighty through
God to the pulling down of strong
holds " (2 Cor. xi. 4).
31. By faith the harlot Ra
hab perished not, etc. — See Josh.
ii. 1-22 and vi. 22-25. This is a
remarkable instance of faith on
the part of a Gentile : a Gentile
once dead in trespasses -and sins,
but who by her strong practical
faith in God was not only saved
from the common ruin which befell
her unbelieving countrymen, but .
was also raised to a position of
honor and distinction in Israel.
For though many of the Jews er
roneously interpret the word ren
dered harlot (fUl'r, itbpvn) so as to
make it signify "a seller of food"
or "an innkeeper," they all concede
that she became the wife of Sal
mon and the mother of Boaz (Matt.
i. 5), both of whom stand in the
direct line of our Lord's ancestry.
The name should be written Ra-
chab (PH1?, 'Paj;o/3) as in Matt. i.
5; but in the Septuagint as well as
in our text it is Saab ("Paa|3). It
means large, wide, spacious; but
the name Rahab (3fn) means vio
lence, pride, insolence.
III. Ch. xi. 32-38. Other general
illustrations drawn from the ex
ploits, deliverances, and heroic
endurance of faithful men and
women under the Old Covenant.
32. And what shall I more say?
— The Apostle perceiving at this

324

HEBREWS.

[xi. 32.

me to tell of 'Gideon, and of
8 Barak, and of 3 Samson, and
'Judg. vi. 11-viii. 32.
2 Judg. iv. l-v.31.
3 Judg. xiii. 1-xvi. 31.
4 Judg. xi. 1-xii. 7.
61 Sam. xvi. 1, 13; xvii, 1-58.
point of the discussion that the time
and space allotted to his subject
would not admit of further details,
proceeds now to give in a general
way such a summary of matters as
he thought would best serve to il
lustrate the power of faith, and so
to strengthen and encourage his
brethren. for the time Would fail me.—
This form of expression is often
used by classical writers to denote
simply that much that might be said
on a given subject, has to be omitted
for want of time.
to tell of Gideon, and of
Barak, etc.— Chronologically, these
names would stand as follows :
Barak, Gideon, Jephthah, Samson,
Samuel, David, and the prophets.
But our author seems to place Gid
eon before Barak, and Samson be
fore Jephthah, on account of the
more prominent position which
they hold in sacred history, and
Samuel is placed after David, most
likely for the purpose of directly
connecting him with the prophets.
Gideon, son of Joash, of the tribe
of Manasseh, was the fifth Judge
of Israel. He. was surnamed Jer-
ubbaal (i. e., Let Baal plead) on
account of his opposition to Baal
in breaking down his altar and cut
ting down his grove. Afterward
when the Midianites, the Amalek-
ites, and " the children of the east
country," were gathered together
against Israel,- " the Spirit of the
Lord came upon Gideon, and he
blew a trumpet," and there were
gathered unto him thirty-two
thousand men. The number was,

of 4Jephthse; of 6 David also, and
6 Samuel, and of 'the prophets :
61 Sam. i. 20; ii. 11, 18; iii. 1—
xii. 25.
7 Matt. v. 12 ; Luke xiii. 28 ; xvi.
31 ; Acts x. 43.

however, reduced to three hundred,
and with these Gideon . by faith
routed -the assembled hosts, and
" put to flight the armies of the
aliens." See Judg. vi. 11-viii. 32.
Barak was a leader of Israel, of
the tribe of Naphtali. He became
renowned for the great victory
which he gained over the Canaan
ites. After the death of Ehud, the
third Judge of the children of
Israel, they did evil in the sight of
the Lord, and he " sold them into
the hand of Jabin, king of Canaan,
that lived at Hazor, the captain of
whose host was Sisera, who dwelt
in Harosheth of the Gentiles.
And the children of Israel cried
unto the Lord : for he had nine
hundred chariots of iron ; and for
twenty years he mightily oppressed
the children of Israel" (Judg. iv.
2, 3). And Deborah the prophetess,
who was then judging Israel, sent
and called Barak, and said to him,
"Hath not the Lord God of Israel
commanded, saying, Go and draw
toward Mount Tabor, and take with
thee ten thousand men of the chil
dren of Naphtali and of the children
^of Zebulun ? And I will draw unto
thee, to the river Kishon, Sisera,
the captain of Jabin's army, with
his chariots and his multitude, and
I will deliver him into thine hand"
(vv. 6, 7). Trusting in God, he ac
cepted the call on condition that
Deborah would accompany him ;
and with his ten thousand men he
joined in battle the immense host
of Sisera at the foot of Mount Ta
bor. His victory was complete.
Harosheth of the Gentiles was

XI.

32.]

HEBREWS.

325

taken ; Sisera was murdered ; and
Jabin was ruined. See Judg. iv.
1-v. 31.
Samson was the thirteenth Judge
of Israel, and lived as a Nazarite
from his birth. The first manifesta
tion of his great prowess was in the
slaughter of a young lion which
"he rent, as he would have rent
a kid." After this, he smote the
Philistines on several occasions
with great slaughter ; and finally,
he destroyed himself and three
thousand of them by overthrowing
the temple of their god Dagon. See
Judges xiii. 1-xvi. 31. In this last
act of his eventful life, as well as in
many other things, we can not but
regard Samson as a very great sin
ner. And care must, therefore, be
taken not to press into the words
of the Apostle a meaning which
he never intended. It iB not his
purpose to commend all that was
done by even the best and most
illustrious of these men of faith.
Abraham sinned, and so did Moses,
although their example was far
more elevated than that of Samson.
But when the Spirit of the Lord
came upon him, he performed some
feats, in the exercise of faith, which
are without a parallel in human his
tory. Indeed, it is quite obvious
that many of the exploits ascribed
in Greek mythology to the renowned
Hercules are drawn from the in
spired memoirs of this illustrious
descendant of Dan.
Jephtha, the son of Gilead by a
concubine, was the ninth Judge
of Israel. He was distinguished
chiefly for his victories over the
Ammonites and the Ephraimites
(Judges xi. 1-xii. 7). Like Sam
son, he was far from being perfect.
The extremely rash vow which he
made unto the Lord previous to his
engagement with the Ammonites,
indicates a spirit of daring reckless
ness, which is far from being com
mendable. But even in this, he

showed his faith in God, and his re
liance on the strong arm of Jehovah
for the victory. And the subsequent
sacrifice of his only daughter, in
compliance with his vow, shows
also very clearly that he ascribed
his success in the war to the God
of Israel. It is his strong confidence
in God, and this only, which our
author so highly commends here to
his discouraged and disheartened
Hebrew brethren.
David, the well known son of
Jesse, and second King of Israel,
was always distinguished for his
trust and confidence in God. This
is shown in many of his beautiful
lyric odes, as well as in the whole
course of his public administration.
Speaking of his trials and signal
deliverances he says, "In my dis
tress, I called upon the Lord, and
cried unto my God: he heard my
voice out of his temple, and my cry
came into his ears. Then the Earth
shook and trembled; the foundations
also of the hills moved and were
shaken, because he was wroth. 
He bowed the heavens also, and
came down, and darkness was
under his feet. And he rode upon
a cherub, and did fly; yea, he did
fly upon the wings of the wind. 
He sent from above, he took me ; he
drew me out of many waters. He
delivered me from my strong enemy,
and from them that hated me; for
they were too strong for me" (Psa.
xviii. 6, 7, 9, 10, 16, 17).
Samuel was the fifteenth and last
Judge of Israel. Even from his
childhood he was distinguished for
his piety; "and all Israel from Dan
to Beersheba knew that he was es
tablished to be a prophet of the
Lord" (1 Sam. iii. 20). He stands,'
therefore, very properly in this list
of heroes, at the head of the
prophets: among whom are to be
reckoned such faithful reformers as
Elijah, Elisha, Isaiah, Jeremiah,
Ezekiel, Daniel, and the other in-

326

HEBREWS.

[xi. 33.

(33) ' Who through faith sub
dued kingdoms, 2 wrought right
eousness, 8 obtained promises,
4 stopped the mouths of lions,
x2 Sam. v. 4-25; viii. 1-18; Psa.
Xviii. 32-34.
spired writers of the Old Testa
ment. 33. Who through faith sub
dued . kingdoms. — The Apostle
does not mean that Gideon, Barak,
Samson, Jephthah, David, Samuel,
and each of the prophets severally
" subdued kingdoms, wrought right
eousness, obtained promises, stopped
the mouths of lions," etc. ; but only
that they did all these things as a
class of men distinguished for their
faith in God. Some of them through
faith subdued kingdoms ; some
wrought righteousness; some ob
tained promises; some stopped the
mouths of lions ; some quenched the
violence of fire; some escaped the
edge of the sword; some out of
weakness were made strong; some
waxed valiant in fight; and some
put to flight the armies of the aliens.
Gideon, for instance, subdued the
Midianites (Judges viii); Barak,
the Canaanites (Judges iv) ; Jeph
thah, the Ammonites (Judges xi);
and David, the Philistines, Moabites,
Syrians, Edomites, and Ammonites
(2 Sam. v, viii, x, etc).
wrought righteousness. — This
may denote all works of righteous
ness which are done in obedience
to the known will of God ; as Peter
says, " In every nation, he that
feareth God and worketh righteous
ness, is accepted of him" (Acts x.
35). But it is probable that our
author refers here more particularly
to the public and official acts of rulers
in the administration of justice.
Thus, for instance, when Samuel
challenged all the people of Israel
to bear witness against him; if he
had in his whole public administra-

2\ Sam. xii. 4; 2 Sam. viii. 15;
1 Chron. xviii. 14; Jas. i. 20.
3 Chap. vi. 12, 15 ; ix. 15 ; x. 36 ; 1
Pet i. 9.
4 Judges xiv. 5, 6; 1 Sam. xvii.
33-36 ; Dan. vi. 20-23.

tion, taken any man's ass ; or if he
had defrauded or oppressed any
one ; or if he had received a bribe
from any; they all answered with
one accord and said, " Thou hast
not defrauded us, nor oppressed us;
neither hast thou taken aught from
any man's hand" (1 Sam. xii. 4).
So also it is testified of David, that
" he reigned over all Israel, and
executed judgment and justice to
all the people ' (2 Sam. viii. 15).
obtained promises. — This may
mean (1) that they obtained verbal
promises or assurances from God,
as did Abraham before he left Ur
of Chaldea (Chrysostom, Bengel,
Bleek, Stuart, Bloomfield) ; or (2) it
may mean that they obtained the
blessings promised, as did the
Israelites under Joshua, when they
got possession of Canaan (Delitzsch,
Alford, Moll). The latter view is
most probable, as it harmonizes
best with the use of the word ren
dered obtained (imtvyxdva), both
in the Greek classics and in the
New Testament. It occurs only in
Rom. xi. 7; Heb. vi. 15; Jas. iv. 2;
and in our text: in all of which it
means the obtaining of the promised
blessing. The Apostle does not
mean, of course, that they obtained
"the promise" of the Messiah's
coming and reign ; but only such
subordinate promises as were often
made to the Israelites. Isaiah, for
instance, saw Jerusalem delivered
from the invasion of Sennacherib ;
Daniel sawthe end of the Babylonish
captivity ; and many others lived to
see the erection of the second tem
ple and the restoration of the Levi
tical services.

XI.

34;]

HEBREWS.

327

(34) ' Quenched the violence
of fire, z escaped the edge of the
sword, 3out of weakness were
1 Psa. Ixvi. 12 ; Isa. xliii. 2 ; Dan.
iii. 19-28 ; 1 Pet. iv. 12.
2 2 Sam. xxi. 16, 17; 2 Kings vi.
16-18 ; Jer. xxvi. 24.

stopped the mouths of lions. —
Several instances illustrative of this
clause are mentioned in the Old
Testament; as in Judges xiv. 6; 1
Sam. xvii. 34; 1 Chron. xi. 22; and
Dan. vi. 20. Of these, the case of
Daniel is the most remarkable. For
fidelity to his God, he was cast into
the den of lions ; but his faith saved
him. 34. quenched the violence of
fire : (Svvafiiv) not merely the flame,
but the power of fire. This is im
pressively illustrated by the case of
Shadrach, Meshach, and Abednego
(Dan. iii). And the same is, no
doubt, true of other cases of persecu
tion under both the Old and the
New Covenant. Rudelbach, for
instance, relates of a martyr who
was burned to death at Brussels,
that when the flame rose up over
his head, he cried out that he felt
as if they were covering him with
roses. His faith quenched the
power of the fire, though it did not
as in the case of Shadrach, Meshach,
and Abednego, wholly arrest its
effects. escaped the edge of the
sword : as did David (1 Sam. xviii.
1 ; xix. 10, 12), and Elijah (1 Kings
xix. 1-16), and Elisha (2 Kings vi.
14-23, 31-33), and Jeremiah (Jer.
xxxvi. 26). There is probably
further reference here, as well as
in each of the following clauses of
this verse, to the heroic exploits of
the Maccabsean period, when Mat-
tathias and Mb seven sons, like
Gideon, Samson, and David, became
strong out of weakness, waxed vali
ant in battle, and put to flight the
armies of the aliens. , Judas Mac-

made strong, 4 waxed valiant in
fight, 6 turned to flight the armies
of the aliens.
3 Judges vii. 19-25; 2 Cor. xii. 9, 10.
4 Psa. xviii. 32-45.
51 Sam. xiv. 13-22; xvii. 51, 52;
2 Sam. viii. 1-8.

cabseus particularly distinguished
himself by -putting to flight, with
comparatively small forces, the
Syrian armies under Apollonius,
Seron, Nicanor, Timotheus, and
Lysias; and so finally succeeded
in throwing off the Syrian yoke,
and re-establishing the worship of
the true God in Jerusalem. That
these Maccabsean victories were
achieved by faith is obvious from
the whole tenor of their history.
Of the truth of this, the following
words of the aged and venerable
Mattathias will serve as an illustra
tion, and at the same time furnish
to the reader the key-note of
the whole Maccabaean movement.
When he was about to die (166 B.
C), worn out as he was with the
fatigues of the first campaign, he
called his sons together and said to
them, " Now, therefore, my sons,
be zealous for the Law, and give
your lives for the Covenant of your
fathers. Call to mind what acts
our fathers did in their time; so
shall ye receive great honor and an
everlasting name. Was not Abra
ham found faithful in temptation?
and it was imputed to him for
righteousness. Joseph in the time
of his distress kept the command
ment, and was made lord of Egypt.
Phinehas, our father, in being zeal
ous and fervent, obtained the cove
nant of an everlasting priesthood.
Joshua, for fulfilling the word, was
made a Judge in Israel. Caleb, for
bearing witness before the congrega
tion, received the heritage of the
land. David, for being merciful,
obtained the throne of an everlast
ing kingdom. Elijah, for being

328

HEBREWS.

[xi. 35.

(35) ' Women received then-
dead raised to life again: and
2 others were tortured, not ac-
1 1 Kings xvii. 19-24 ; 2 Kings iv.
18-37; Luke vii. 11-17.

zealous and fervent for the Law,
was taken up into heaven. Hana-
niah, Azariah, and Mishael, by be
lieving, were saved out of the flame.
Daniel, for his innocency, was de
livered from the mouth of the lions.
And thus consider ye, that through
out all ages, none who put their
trust in him [God] shall be over
come.  Wherefore, ye my sons,
be valiant, and show yourselves
men in behalf of the Law: for by
it, ye shall obtain glory" (1 Mace.
ii. 50-64).
35. Women received their
dead raised to life again. — There
is, no doubt, special reference here
to the case of the widow of Zare-
phath (1 Kings xvii. 17-24), and to
that of the Shunammite (2 Kings iv.
18-37). The son of the former was
restored to life by Elijah; and the
son of the latter by Elisha. But ac
cording to our author, this was
effected in part through the faith of
these women. Had it not been for
their faith in God, the miracles
would not have been wrought.
and others were tortured,
not accepting deliverance. — The
word rendered tortured (itv/irtavlts-
DyBav) means properly to stretch
and torture upon the tympanum
(tvjiTtavov) ; an instrument of tor
tured in the shape of a large drum
or wheel, on which criminals were
stretched in order to be beaten to
death with sticks and rods. A case
of this kind is recorded in 2 Mace.
vi. 19-29. During the persecutions
of Antiochus Epiphanes, it was
decreed among other things that
the Jews should abandon their re
ligion, and conform in all respects
to the religious customs of the

cepting deliverance; 3that they.
might obtain a better resurrec
tion: 2 Acts xxii. 24, 25, 29.
3 John v. 29 ; Acts xxiv. 15 ; 1 Cor.
xv. 54; Phil. iii. 11.

Syrians. Many apostatized from
the faith, and many suffered martyr
dom. Among these was one of the
Jewish scribes, a man about ninety
years of age, called Eliazar. He
was put to death on the tympanum
for refusing to eat swine's flesh.
" But when he was ready to die
with stripes, he groaned and said,
It is manifest unto the Lord who
hath the holy knowledge, that
whereas I might have been deliv
ered from death, I now endure sore
pains in my body by being beaten :
but in soul I am well content to-
suffer these things, because I fear
him." Other instances of severe tor
ture by flaying, roasting, etc., are
given, in the next chapter (2 Mace.
vii). Here we have an account of
the martyrdom of a woman and her
seven sons, simply because they
would not eat swine's flesh, and
conform to other heathen customs.
They all chose death rather than
life, on the conditions offered by
Antiochus. that they might obtain a bet
ter resurrection. — Better than
what? To this query several an
swers have been given. (1) It is
alleged by many, that the contrast
is between the final resurrection of
the just, and the resurrection that
is spoken of in the first clause of
the verse. The sons of* the widow
of Zarephath and the Shunammite
were raised from the dead to return
again in a little while to the dust :
but these faithful ones were expect
ing a resurrection to everlasting
life (Chrysostom, Bengel, Schultz,
Bohme, Bleek, Stuart, Ebrard, De
litzsch, Alford). (2) Others sup
pose that the contrast is between

XI.

36.]

HEBREWS.

329

(36) Arid ' others had trial
of cruel mockings and scourg-
ings, yea, moreover of 2 bonds
and imprisonment :

the final resurrection of the just and
the deliverance from death which
was offered to these faithful men and
women, on condition that tbey would
renounce' their religion and wor
ship the gods of the heathen. Like
Isaac (ver. 19), they were, so to
speak, dead by the decree of their
persecutors: but' by apostatizing
from the true religion, they might
have obtained a deliverance similar,
in some respects, to a resurrection.
But in that event, they would have
forfeited what they themselves es
teemed a far greater boon than any
deliverance from mere temporal
death (Winer, Tholuck, Lunemann,
Scott, Moll). And (3) others again
think that the contrast is between
the final resurrection of the just
and that of the unjust. The former
will be a resurrection to everlasting
life; but the latter will be to ever-.
lasting condemnation (CEcumenius,
Theophylact). The first hypothesis
is supported by the weightiest
authorities ; but I am, nevertheless,
constrained to think that the second
view is most in harmony with the
context and the special scope of the
•passage. For be it observed, that
it is not our author who makes the
comparison and expresses the given
preference. Not at all. He merely
states approvingly what, on due
reflection, was the preference of the
persons spoken of. They, it seems,
after considering the whole matter,
were unwilling to accept the prof
fered deliverance ; because by their
doing so, they knew they would
forfeit what they themselves re
garded as of infinitely more value
than any thing which their persecu
tors were able to offer.
This is impressively illustrated
28

1 Judges xvi. 25 ; 1 Kings xxii.
24 ; 2 Kings ii. 23; 2 Chron. xxx. 10 ;
Jer. xx. 2, 7 ; xxxvii. 15.
2 Gen. xxxix. 20; 1 Kings xxii.
27 ; Jer. xxix. 26; xxxii. 2, 3.

by the account which we have
given of the martyrdom above re
ferred to. When the second son,
for instance, was about to expire,
he said to Antiochus, " Thou like
a fury takest us out of this present
life ; but the King of the world will
raise us up, who have died for his
laws, unto everlasting life." In like
manner the fourth son, addressing
his last words to the king, said, " It
is good being put to death by men
to look for hope from God to be
raised up again by him. As .for
thee, thou shalt have no resurrec
tion to life " (2 Mace. vii. 9, 14). It
seems clear, therefore, that the
martyrs themselves made an esti
mate of what was offered to them
by God, on the one hand, and of
what was offered to them by their
persecutors, on the other ; and that
it is simply their preference for the
former in comparison with the latter
which our author here designs to
express. These faithful men and
women chose death rather than life
under the circumstances.
36. And others had trial of
cruel mockings, etc.— A few in
stances of these sportive cruelties
and scourgings, and also of bonds
and imprisonments, are mentioned
in the Old Testament. Mention is
made, for example, of the mocking
of Samson by the Philistines (Judges
xvi. 25) ; of the imprisonment of
Micaiah by Ahab (1 Kings xxii.
27) ; of Hanani's imprisonment by
Asa (2 Chron. xvi. 10) ; and of the
mocking, beating, bonds, and im
prisonment of Jeremiah by Pashur
and others (Jer. xx. 2, 7 ; xxxii.
2, 3). But our author probably
refers here more particularly to
the persecutions and sufferings of

330

HEBREWS.

[xi. 37.

(37) ' They were stoned, they
were sawn asunder, were tempt
ed, 2 were slain with the sword :
1 1 Kings xxi. 10, 13-15 ; 2 Chron.
xxiv. 21.
21 Sam. xxii. 17-19; Jer. ii.30 ;
xxvi. 23; Lam. iv. 13, 14.

the Jews at a later period : many
instances of which occurred during
the reign of the Persians, Greeks,
Egyptians, and Syrians. Take, for
example, the following incidents
from the history of the martyrdoms
previously mentioned: "It came
to pass also that seven brethren and
their mother were taken and com
pelled by the king [Antiochus
Epiphanes] against the law to taste
swine's flesh, and were tormented
with scourges and whips." And
when the first of the seven was
mangled and tortured to death by
the fiendish officers of Antiochus,
they brought the second to make
him a mocking-stock. And when
they had pulled off the skin of his
head with his hair, they asked him,
" Will thou eat [swine's flesh] before
thou be punished through every
member of thy body ? But he an
swered in his own language and
said, No. Wherefore he also re
ceived the next torment in order, as
the former did.  After him, the
third was made a mocking-stock,
etc." (2 Mace. vii. 1, 7, 8, 10). These
and other like statements made in
the first and second books of Mac
cabees, are, no doubt, in the main.
correct. These writings are not
inspired, as are the canonical books
of the Old and New Testament ; but
they are as reliable as any other
uninspired works of like antiquity.
37. They were stoned. — This
was a common mode of capital
punishment among the Jews, and
hence it is quite probable that
many of the ancient martyrs suf
fered death in this way. See Matt.

3 they wandered about in sheep
skins and goatskins ; * being des
titute, afflicted, tormented ;
3 2 Kings i. 8 ; Matt. iii. 4 ; Rev.
xi. 3.
41 Kings xvii. 2-6; Matt. viii.
20 ; 1 Cor. iv. 9-13.

xi. 35 ; ^xiii. 37 ; Luke xiii. 34.
Thus, for example, Zechariah the
son of Jehoiada, was put to death
by Joash, king of Judah (2 Chron.
xxiv. 20-22), and thus also it is re
ported that Jeremiah was put to
death by the Jews, at Daphne, in
Egypt. they were sawn asunder. — So,
according to the Talmud, was Isaiah
put to death by Manasseh, king of
Judah. The account that is given
by the Jews of this barbarous act
is most likely correct ; it was so re
garded by Justin Martyr, Ter
tullian, Origen, and other Christian
Fathers. Josephus, speaking of
Manasseh, says, "He barbarously
slew all the righteous men that
were among the Hebrews, nor
would he spare the prophets, for he
every day slew some of them, till
Jerusalem was overflown with
blood" (Ant. x. 3, 1).
they were tempted. —This
clause has given much trouble to
the critics. "It is difficult," says
Ebrard, "to see what this jejune and
general expression can have to do
in this connection, and as sure as
some word must have stood in this
place, so sure it is that this (irttip-
daSneav) can not have been the
word." So, also, Alford: "It is
certainly surprising," he says, " to
meet with so mild a word in the
midst of torments and ways of
dreadful death." And hence it is
conjectured (1) that this word
(ErtEipdrsdnaav) is an interpolation,
and that it should be omitted as in
the P. Syriac version. (2) It is al
leged that it has been inadvertently

XI.

38.]

HEBREWS.

331

(38) Of whom the world was
1 1 Sam. xxii. 1 ; xxiii. 15, 19, 23 ;
1 Kings xvii. 3; xviii. 4, 13; xix.
1-14.

substituted for some other word in
dicating death by fire (as irtvpdaSv-
tav), or some other mode of torture.
But the word in our text is well
supported by external evidence, and
after all it is not so inconsistent
with the context as many of the
critics seem to imagine. For as
Prof. Stuart remarks, " Not only
life, but wealth and honor were
frequently proffered in the midst
of torture most agonizing to the hu
man, frame, in order to tempt the
martyrs to forsake their religion.
Such a temptation as this is by no
means to be reckoned among the
lighter trials of good men." The
temptations of Christ, both in the
wilderness and Gethsemane (Matt.
iv. 1-11; Luke xxii. 40-46) seem
to have given him very intense suf
ferings. were slain with the sword. —
The prophet Urijah was brought
out of Egypt to king Jehoiakim
"who slew him with the sword"
(Jer. xxvi. 23), and in the reign of
Ahab, king of Israel, putting to
death with the sword seems to have
been a common mode of punish
ment. Thus Elijah, in one of his
complaints to God says, " The child
ren of Israel have forsaken thy
covenant, thrown down thine altars,
and slain thy prophets with the
sword, and they seek my life to
take it away" (1 Kings xix. 10).
they wandered about in
sheepskins, etc. — Driven away
from their homes, like Elijah the
Tishbite (1 Kings xvii. 3-9 ; xix.
3-14), like him they wandered
about in sheepskins and goatskins,
' being " destitute, afflicted, tor
mented." It was the custom of
the prophets to wear rough, hairy

not worthy : ' they wandered in
deserts, and in mountains, and in
dens, and in caves of the earth.

garments (Zech. xiii. 4) ; and so
in 2 Kings i. 8, Elijah is described
as " a hairy man," most likely from
the shaggy appearance of his dress,
for in the Septuagint (1 Kings xix.
13, 19; 2 Kings ii. 8, 13, 14) his
mantle is called a melote (/ir/Xuitr]) ;
which means (1) a sheepskin, and
(2) a garment made of any rough
woolly skin. Elijah may therefore
be regarded as a fit type of this
class of men, who from the time
that they entered on their public
ministry were subject to perpetual
want, oppression, and persecution.
38. Of whom the world was
not worthy. — This seems to be a
sort of proverbial expression, and
it is evidently thrown in here par
enthetically to denote (1) the emi
nent holiness of these good men ;
and (2) the great wickedness of
most of their contemporaries.
Their mode of life showed very
plainly that though in the world
they were not of it.
they wandered in deserts, etc.
— The reference here seems to be
general, and includes no doubt
those who for conscience' sake suf
fered from the heathen, as well as
from their own countrymen. In
deed, this closing remark is pecu
liarly applicable to the Maccabsean
period, when the mountains and
caves of Judea were filled with pious
sufferers. For then the Syrians
under Antiochus " drove the Israel
ites into secret places, even where
soever they could flee for succor "
(1 Mace. i. 53). And when Apol-
lonius entered Jerusalem with an
army of twenty-two thousand, and
commenced butchering the inhabit
ants on the Sabbath Day, " Judas
Maccabseus with nine others, or

332

HEBREWS.

[xi. 39, 40.

(39) And these all,- 'having
obtained a good report through
faith, 2 received not the promise :
(40) God haying provided
1 Ver. 2 ; 1 Tim. v. 10.
2 Gen. xxii. 18; xlix. 10; Deut.
xviii. 18; Acts xiii. 23, 32, 33; Gal.
iii. 16-19 ; Eph. i. 13 ; iii. 6.

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 pollu
tion " (2 Mace. v. 27).
IV. Ch. xi. 39, 40. Superior light
and privileges of believers under
the New Covenant.
39. And these all having ob
tained a good report through
faith. — That is, all the persons
referred to in this chapter, whether
named or unnamed, from Abel on
ward. All these, though they did
not live to see fulfilled the promise
relating to the personal coming of
the Messiah, were nevertheless
through their faitli in God enabled
to do and to suffer what has ob
tained for them a good report ; a
reputation .for noble daring and
patient endurance, which gives
them a place in the first rank of
moral heroes. The Apostle does
not mean to say that they were all
justified and saved by their faith in
God and in the promise of a com
ing Redeemer. Not at all. His
object is simply to illustrate the
marvelous power and efficacy of
faith in the word of God, whether
that word relates to the building of
an ark, the crossing of the sea, the
compassing of a city with rams'
horns, or any thing else. These
men all believed in God as the re
warder of them that diligently seek
him ; and through this faitli they
wrought many wonderful works,

some 3 better thing for us, that
4 they without us should not be
made perfect.
3Ch. vii. 19, 22; viii. 6; ix. 23;
xii. 24; Matt. xiii. 17; 1 Cor. ii. 9,
10 ; Eph. iii, 5, 6 ; 1 Pet. i. 10-12.
4 Ch. ix. 8-15 ; x. 11-14 ; Rom. iii.
25, 26.

for which they have obtained a
world-wide reputation. But "with
many of them God was not well
pleased; for they were overthrown
in the wilderness" (1 Cor. x. 5);
and others were overthrown else
where on account of their impiety.
Many of them, however, like Abra
ham, Isaac, and Jacob, persevered
to the end in well doing; and so
after they had .patiently endured
tbe toils and sufferings of this life,
they obtained the promise of the
heavenly rest. See note on ch. vi.
15. received not the promise.—
They received many promises.
Abraham, for instance, received
the promise of a son by Sarah;
the Twelve Tribes received the
promise of the earthly inheritance ;
and Gideon, Barak, Samson, David,
and Daniel, received many other
promises during their earthly pil
grimage. But none of them lived
to see the fulfillment of " the prom
ise" relating to the personal com
ing and reign of the Messiah.
40. God having provided
some better thing for us.— The
"better thing" here spoken of is
evidently the new and better cove
nant which was established on new
and better promises, including all
the superior blessings and privi
leges of the Gospel dispensation.
This, the patriarchs saw afar off;
for "Abraham," says Christ, "re
joiced to see my day; and he saw
it, and was glad " (John viii. 56).
But none of them saw it, as we
now see it, and as the Hebrews in

XI,

40.J

HEBREWS.

333

the time of Paul saw it; for "I tell
you," says Christ, addressing his
disciples, " that many prophets and
kings have desired to see those
things which ye see, and have not
seen them ; and to hear those
things which ye hear, and have not
heard them" (Luke x. 24). The
Gospel economy could not be fully
inaugurated until after the incar
nation, death, burial, resurrection,
ascension, and coronation of the
Lord Jesus; and hence it was seen
by the ancients, but "as through a
glass darkly." For says Paul, quot
ing from the " evangelical Isaiah,"
" Eye hath not seen, nor ear heard,
neither have entered into the heart
of man the things which God hath
prepared for them that love him."
But he adds, "God hath revealed
them to us by his Spirit; for the
Spirit searches all things, yea the
deep things of God" (1 Cor. ii. 9,
10). And hence even the least in
the kingdom of heaven is said to be
greater than John the Baptist, in
this respect, that he now lives in
the actual enjoyment of what John
and the ancients perceived only by
faith (Matt. xi. 11). "For the
Spirit was not yet given, because that
Jesus was not yet glorified", (John
vii. 39). Nor did even the Apos
tles yet understand that Jesus must
suffer, and rise from the dead, in
order that by the grace of God he
might become unto us " wisdom,
and justification, and sanctification,
and redemption." See Matt. xvi.
21, 22; Luke xviii. 33, 34; John
xx. 9.
That they without us should
not be made perfect. Without us
in what respect ? And perfect in
what respect? These queries have
been answered very differently by
the commentators. It is alleged
(1) that the Apostle refers here to
the final consummation, when the
spirits of all the saints, Patriarchal,
Jewish and Christian, will, in their

glorified bodies, enter together
upon the full fruition of the eter
nal inheritance (Macknight, Moll).
But against this interpretation it
may be urged (a) that it does not
well harmonize with the context.
The object of the Apostle is man
ifestly to excite and arouse his He
brew brethren to the exercise of
more patience and greater dili
gence in their Christian course, by
reminding them that their privi
leges and opportunities were great
ly superior to those of the ancients.
Nay more, the perfection of the an
cients depended essentially on those
very blessings which the Hebrew
Christians were then enjoying
through the incarnation, sacrifice,
atonement and mediation of the
Lord Jesus. It is therefore difficult
to see what bearing an appear" to
the final consummation could have
on the Apostle's argument, (b) It
seems to be inconsistent with what
is said in ch. xii. 23. Here, it is
plainly taught that the spirits of all
those faithful ones, who, like Abra
ham, had persevered in well doing
to the end of life, were even then
perfect when Paul wrote this epis
tle. (2) Many able expositors
maintain that previous to the death
of Christ, the spirits of these an
cient worthies were still in a state
of condemnation, under the domin
ion of Death : and that their being
made perfect consisted in their
being delivered at that time by
Christ himself from the power of
Death, and so admitted to a partici
pation of the joys, honor's, and
privileges of the heavenly Jerusa
lem. "Not without us," says
Riger, " could, they be made per
fect; and with us, they have al
ready been perfected. Christ went
to them to open for them the gates
of Death's kingdom, and thence to
lead them forth with himself. And
now henceforth, the souls of all
who die in Christ go at once to

331

HEBREWS.

[xi. 40.

him, and enter Heaven, there to
await re-union with the body at his
second coming." Such is also the
view of Ebrard, Delitzsch, Alford,
and many others. Alford says
"The result with regard to them
is, that their spirits, from the time
when Christ descended into Hades
and ascended up into Heaven, en
joy heavenly blessedness, and are
waiting with all who have followed
their glorified High Priest within
the vail, for the resurrection of
their bodies, the regeneration, the
renovation of all things."
That no sinner was ever made
perfect without the blood of Christ,
is of course admitted. See notes
on ch. ix. 15. But that "the spir
its of the ancient saints were all
shut up in the kingdom of Death,
until after the resurrection of
Christ," is a hypothesis which but
illy accords with many passages of
Scripture. Everywhere, the Bible
represents Abraham and his spirit
ual seed as being "justified by
faith"; which implies of course
that they were henceforth treated
by God as just and righteous per
sons. And in Rom. iii. 25, 26, we
are told that God in the fullness of
time, set forth Jesus Christ as a
propitiatory sacrifice for a demon
stration of his justice in passing
by the sins of these faithful ones,
and treating them as if they had
never sinned. And accordingly we
read in ch. vi. 15, that after Abra
ham had patiently endured the
toils and afflictions of his weary
pilgrimage, " he obtained the prom
ise." For even while here he was
constantly looking forward to the
heavenly city (vers. 10-16). That
the happiness of these faithful ones
may have been increased by the
work of Christ and the full devel
opments of the Gospel, is, I think,
quite probable (Rev. v. 8-10). But
if Elijah and Enoch were taken di
rectly to the heavenly country (2

Kings ii. 1, 11), it seems most like
ly, that all the saints of the Patri
archal and Jewish ages, were also,
immediately after death, transport
ed to Heaven, or at least to a place
of high spiritual enjoyment. The
Popish notion that Christ, after his
death, went down into Hades to
convert any one, is a mere figment
of the imagination. When Dives
died, he went to his own place, and
so also did Lazarus. And in his
parable concerning them, Christ
teaches very plainly that any sub
sequent change in their allotment
is morally impossible (Luke xvi.
19-31). "If the tree fall toward
the south or toward the north, in
the place where the tree falleth,
there it shall be" (Eccl. xi. 3).
The fact is, that when Christ died,
his spirit went, not into Hades, but
into Paradise (Luke xxiii. 43); and
Paradise, as Paul tells us, is iden
tical with the third Heaven (2 Cor.
xii. 1-4). Christ does not say as
in our Common Version, "Thou
wilt not leave my soul in Hell
[Hades] ; but, Thou wilt not leave
my soul to Hades (ViXEH, tit
(285711); that is, thou wilt not aban
don my soul to Hades. Compare
Matt. xvi. 18; Rev. xx. 14, etc.
The hypothesis of Ebrard, De
litzsch, and Alford, in regard to the
intermediate state of the Old. Test
ament saints, is therefore not cor
rect. And even if it were, it could
have no place in the solution of the
question which we have under con
sideration. For it is manifestly of
the relative privileges of the pres
ent state, and not of those of the
intermediate or future state, that
our author speaks. The ancients
while here knew but little, and en
joyed but little of the economy of
God's grace. They depended for
salvation on what we now see and
understand. But nevertheless they
persevered in well doing even to
the end. And hence it is but rea-

HEBREWS.

335

sonable that we should be at least
equally faithful, under like trials
and afflictions ; seeing that we are
now in possession of that " better
thing," to which they had all to
look forward for salvation. The
phrase " without us " may there
fore be taken as equivalent to with
out the religion which through
Christ we now actually enjoy. For
Christ himself is the essential bond
of union which binds together the
saints of all ages. Those that are
united to him are also united to one
another. And as the ancients were
not, and could not, be perfected
without the cleansing efficacy of
his blood, it may be truthfully said,
that they were not perfected " with
out us' and the "better thing"
which we by the grace of God now
actually enjoy. REFLECTIONS.
From this section, we may learn,
with many other valuable lessons,
the following:
1. We see in the first place the
great value and importance of faith.
This is shown (1) by the unusual
amount of space which our author
devotes to the discussion of the
subject ; and (2) by the great in
fluence which faith has on the
lives and fortunes of those who
possess it. Reaching, as it does, far
beyond the narrow limits of time
and sense, it enables the soul to
appropriate to itself, in a good de
gree, the riches, honors, glories, and
blessings of the invisible world ;
and so qualifies it for the great
trials, achievements, and conflicts
of life. It makes a man feel con
fident that God is with him and for
him; and that nothing can there
fore successfully resist or oppose
him, in his works of faith and serv
ice of love. He knows that so
long as he remains faithful all
things must work together for his

good. And hence it is that the
men of faith have always been the
greatest of moral heroes. We
search in vain, among the world's
most renowned heroes, for such
men as Abraham, Moses, David,
Daniel, Paul, and other kindred
spirits, " who through faith subdued
kingdoms, wrought righteousness,
obtained promises, stopped the
mouths of lions, quenched the
violence of fire, escaped the edge
of the sword, out of weakness were
make strong, waxed valiant in fight,
and turned to flight the armies of
the aliens."
" Though dead they speak in reason's
ear,
And in example live :
Their faith, aud hope, and mighty
deeds,
Still fresh instruction give."
2. We learn also from this very
instructive and encouraging section
what is the nature of faith, and
also on what it rests as its only
true and proper foundation. Where
there is no revelation from God,
there can be no faith. Without
this, there may be enthusiasm and
fanaticism, but no faith; for faith
always rests ultimately on the word
of God, and on nothing else (Rom.
x. 17). The evidence, too, must be
such as to produce conviction in
the understanding that such and
such is the will of God ; and that
he has thus and so commanded or
promised. This is manifest from
all the examples that are given in
this section. But more than this
is manifest. It is equally clear
from these same examples, that
the faith which is here commended
is not a mere conviction of the un
derstanding. It begins with the
understanding of course; but it does
not stop with it. Through the in
tellect, it pervades also the heart ;
and through the heart, it moves
and influences the will; and
through the will, it controls the
life of its possessor, bringing the

336

HEBREWS.

whole man under subjection to tbe
will of God. The true believer
may, like Saul of Tarsus, have to
inquire of the Lord what he would
have him do; but having obtained
an answer from God, he deems this
sufficient. He no longer confers
with flesh and blood ; but like Abel,
he brings and offers as a sacrifice
just what God has himself pre
scribed ; like Noah, he builds such
an ark as God has directed for the
salvation of himself and his house ;
like Abraham, he* offers if neces
sary his own son, or even his own
life, in obedience to God's will ;
and like Moses, he makes all things
according to the pattern that was
showed to him in the mount.
_ Faith then is a living, active, all-
pervading, and fruhvbearing princi
ple, which, by uniting us to God
through Christ, makes us partakers
of the divine nature, and enables
us to " escape the corruption that is
in the world through lust." It is
the appetite of the soul which
brings us to the bread and water
of life; and so enables us to eat
and drink and live forever.
¦3. It seems evident from the ex
amples and illustrations given in
this chapter, as well as from many
other parts of the Holy Bible, that
the faith of many of the ancients
was quite equal to that of the more
highly favored moderns. In point
of knowledge, we have as a matter
of course greatly the advantage of
both the Jews and Patriarchs.
Christ has come : and by his resur
rection, he has brought life and
immortality to light. The mystery
of redemption is now so fully re
vealed to us in the Gospel, that
even the least in the kingdom of
heaven knows more of the economy
of God's grace through Christ, than
did even Abraham or John the
Baptist (Matt. xi. 11). But it is
very evident that we can not boast
so much of the superiority of our

faith.. In this respect, those of the
ancients who had a revelation from
God, will compare favorably with
the most enlightened Christians of
the nineteenth century. We look
in vain among the living for bright
er and more illustrious examples
of faith than those of Abel, Ehoch,
Noah, Abraham, Moses, Elijah,
Jeremiah, Daniel, and even the
Maccabsean heroes; many of whom
suffered even unto death rather
than violate what many would now
regard as one of the very least of
God's commandments.
Why is this? Without attempt
ing to give an exhaustive reply to
this question, which would carry us
far beyond the proper scope of "
these reflections, we may I think
safely conclude that it is owing
largely to the influence of human
traditions on the one hand, and of
human philosophy on the other.
By the former many have been led
to trust more in the Man of sin
than in the Lord of life and glory ;
and by the latter, many others have
been induced to lean entirely too
much on their own understanding,
and so to walk by sight rather than
by faith. This strange proclivity
of human nature is as old as the
fall of man. It was first manifest
ed in the eating of the forbidden
fruit. When the woman saw, or
thought she saw, " that the tree
was good for food, and that it was
pleasant to the eyes, and a tree to
be desired to make one wise, she
took of the fruit thereof, and did
eat; and gave also unto her hus
band with her, and he did eat"
(Gen. iii. 6). This one melancholy
illustration of the unspeakable fol
ly of neglecting the plain teachings
of God's word, and relying on any
thing else as the guide of life, we
might reasonably hope would suf
fice as an example of warning and
admonition to all subsequent gener
ations. But not so. Soon after this,

HEBREWS.

337

we see manifested in Cain the same
rationalistic spirit which, through
his mother Eve, " brought death
into our world and all our woe."
He too thought he saw something
better and more becoming than the
sacrifice which God himself had
prescribed and appointed. And
instead of bringing a bleeding
lamb as an offering to God, he
brings no doubt a very handsome
present of the fruits of the ground ;
ridiculing perhaps at the same
time what he evidently regarded
as a weakness on the part of his
brother, who it seems was simple
enough not to lean on his own
understanding, but. to bring just
such an offering as God himself
had commanded. So too the faith
of Noah was no doubt a subject
of ridicule among the proud,
self-righteous, self-reliant, would-be
philosophers of his day : while,
at the same time, many of the
more ignorant and superstitious
would rely with more confidence
on the silly tales of false priests
and false prophets than on the in
spired oracles of the living God.
And just so it has ever been, in
some measure, In all ages and in
all nations. Tradition and philos
ophy have both served to under
mine the authority of God's word,
and so to weaken the faith of myr
iads. During " the dark ages,"
tradition had the ascendency.
The Man of sin then sat in the
temple of God, and issued his de
crees to superstitious thousands
who received them as the oracles
of Jehovah. But with the reform
ation of the sixteenth century, the
spirit of Rationalism again revived.
29

And it gives us pleasure to know
and confess that it has done much
to free the human soul from the
bondage and tyranny of the many
forms of superstition which were
then prevalent; for all of which we
of course feel devoutly thankful.
But the trouble is, that Rationalism,
as well as Tradition, has transcend
ed all the bounds of decency and
propriety. Like the Man of sin,
it claims for itself all the honors
and prerogatives of the Deity. Ia
its unbounded pride and arrogance,
it deals with the inspired oracles of"
God, just as it deals with the ab
surd delusions and dogmas of the
Mother of harlots. It is true, for
instance, that the Bible says, "In
the beginning God created the
heavens and the earth." But what
of that? Since Rationalism has dis
covered that " nothing can be made
out of nothing," it must be so*l
The word of God must be made to
harmonize with the oracles of thia
new Divinity. And so it is, that
the Bible is now divested of much
of its power and authority in the
popular consciousness : and its mir
acles are treated by many as the
mere myths of ancient fable.
It is evident therefore that the
great want of the present age, is a
return to the simple faith and prac
tice of father Abraham and tho
primitive Christians. Let Tradi
tions and Rationalism be each con
fined to its own proper sphere, and
let men every-wnere bow to the au
thority of God's inspired word, and
very soon the Church will appear
without a spot, or wrinkle, or any
such thing (Eph. v. 27).

338

HEBREWS.

SECTION XI (xii. 1-29).

Having described the nature of
faith, and illustrated by a great va
riety of examples its power and
efficacy as a principle of human
conduct, and also as a means of
spiritual enjoyment, the Apostle
now returns to his main line of
thought, and proceeds to encourage
still further his Hebrew brethren
to persevere steadfastly in their be
gun Christian course. This he does,
I. By representing them as con
testants in a race-course, surrounded
by all the faithful ones referred to
in the preceding chapter; who, as
a cloud of witnesses for the truth,
are represented as being also anx
ious spectators of the great contest
for the crown of life (v. 1). The
imagery is drawn from the foot
races then celebrated in Palestine,
Greece, Italy, and other provinces
of the Roman empire. In allusion
to these, the Apostle exhorts his
brethren 1. To make all due preparation
for the race, by laying aside every
weight that might in any way serve
to impede their progress ; and es
pecially the besetting sin of unbe
lief, so paralyzing in its effects.
2. To run their race with pa
tience, as in the presence of the
aforesaid cloud of illustrious wit
nesses and sympathizing spectators.
II. He exhorts and encourages
them to look off to Jesus in all
their conflicts, and to follow him
as their great Exemplar (vv. 2, 3),
remembering 1. That as the Author and Fin
isher of the faith, he had endured
the cross:
2. That he had despised the
shame; bearing calmly and meekly

the most unjust and violent oppo
sition of hin enemies :
3. And that as a reward for all
this, he has received a seat on the
right hand of the Majesty in the
heavens. III. He encourages them to bear
their trials and afflictions with par
tience (w. 4-11);
1. In consideration of their light
ness. These Hebrew brethren had
not, like Jesus and many other
martyrs, resisted unto blood (v. 4).
2. He further urges them to bear
their afflictions with patient resig
nation, in view of God's gracious
designs in allowing them to come
upon them (w. 6—11). They were
all the chastisements of the Lord,
intended to make them purer and
better. In illustrating and ampli
fying this thought, the Apostle re
minds his brethren,
(1.) That the simple fact of God's
correcting them, was evidence of
his love and care for them ; that he
was in fact dealing with them as
his own beloved children (w.. 6-8).
(2.) That they had borne pa
tiently and even thankfully the
corrections of their earthly parents;
though they were, like themselves,
carnal, and consequently ever li
able to err in their discipline (v. 9).
(3.) That God never errs: but
that being infinitely exalted above
all the weaknesses and infirmities
of the flesh, he always corrects his
children in wisdom and in love ; in
order that they may be made par
takers of his holiness.
(4.) That although all chastening
is for the present grievous, it nev
ertheless, when wisely adminis
tered, always results in good to
those who are properly exercised
by it.

HEBREWS.

339

IV. In view of these facts, the
Apostle further exhorts them,
1. To take fresh courage; and
by removing every obstacle out of
the way, to strengthen the weak,
encourage the faint-hearted, and
save if possible those who were
even then ready to perish by the
way (w. 12, 13).
2. To follow peace with all men
and holiness; without which none
can have communion and fellow
ship with God (v. 14).
3. To watch diligently that no
root of bitterness should spring up
among them, such as might cause
many to fall from the grace of
God; reminding them at the same
time, by the case of Esau, that for
the apostate there is no salvation
(vv. 15-17).
V. He next encourages them by
reminding them of their superior
privileges and birthrights, as the
favored subjects of the New Cove
nant, and members of the family
of God (vv. 18-24).
1. The aspects of the Old Econ
omy were full of terror and alarm
(vv. 18-21):
2. But the New Economy is full
of comfort and encouragement (w.
22-24). VI. But as it is a law of the
Divine government, that wherever
much is given, there also much is
required, it follows that these supe
rior privileges of the New Econ
omy serve to increase very greatly
the obligations of all who are per
mitted to enjoy them. And hence
the Apostle again insists that the
Hebrews should give the more ear
nest heed to the things which they
have heard (vv. 25-27) ;
1. Because God himself was then
speaking to them through his own
Son from heaven; and not as he
had formerly spoken to their fa
thers through Moses and angels
from Mount Sinai (v. 25);
2. Because they were then living,

not under a preparatory dispensa
tion, like the Jewish, but under the
last dispensation of God's grace to
fallen man; during which, God
would so shake the world as to
remove out of the way all anti
christian powers, and make the
Kingdom of Christ universal and
perpetual (vv. 26, 27).
VII. Finally, he encourages them
to persevere in serving God with
reverence and godly fear,
1. Because they had by -the grace
of God become citizens of a King
dom which is immovable (v. 28).
2. Because God himself is also
unchangeable, and will prove to be
a consuming fire to his enemies
under the New Economy as well as
under the Old (v. 29).
The first and second points of
this analysis, though containing
motives somewhat different, belong
nevertheless to one and the same
paragraph; and the same is also
true of the fifth, sixth, and seventh
points of division. And hence the
whole section may be properly sub
divided into paragraphs as follows :
I. Ch. xii. 1-3. — Exhortation and
encouragement to the Hebrew
brethren to persevere in their be
gun Christian course; (1) from the
example and contemplated presence
of the many faithful ones who had
gone before them ; and (2) from the
example of Christ.
II. Ch. xii. 4-11. — Exhortation
to endure their afflictions patiently;
(1) in view of their comparative
lightness ; and (2) from the con
sideration that they were all the
chastisements of God, designed for
their own spiritual improvement.
III. Ch. xii. 12-17.— Exhortation
to rouse themselves to more reso
lute and courageous perseverance
in the Christian course ; and follow
ing after peace and holiness, not to
allow any cause of bitterness to
spring up among themselves ; lest
some of them should, like the prof-

340

HEBREWS.

[xii. 1.

ligate Esau, discover too late the
folly of renouncing their blood-
bought privileges and birthrights.
IV. Ch. xii. 18-29.— Further
warnings against apostasy, and ex
hortations to greater zeal and stead
fastness in the Divine life; (1) from
the superior honors and privileges

of the New Covenant; (2) from
the sovereign authority and right
eous administration of Him who
calls us ; and (3) from the stability
of the Kingdom which God has in
augurated for the salvation of those
who love and serve him.

TEXT AND COMMENTAKY.

(xii. 1.) Wherefore, seeing
we also are compassed about
with 'so great a cloud of wit
nesses, 2let us lay aside every
1 Chap. xi. 2-38 ; Isa. lx. 8 ; Ezek.
xxxviii. 9, 16.
2 Matt. x. 37, 38 ; 2 Cor. vii. 1 ;
Eph. iv. 22-32; Col. iii. 5-8; 1 Tim.
vi. 9, 10.

I. Ch. xii. 1-3. — Exhortation and
encouragement to the Hebrew
brethren to persevere in their be
gun Christian course; (1) from
the example and contemplated
presence of the many faithful
ones who had gone before them;
. and (2) from the example of
Christ.
1. Wherefore seeing we also,
etc. — In the last section, the
Apostle brought forward for the
encouragement of his brethren, the
example of many noble and faith
ful ones who, under the severest
trials, had run with patient endur
ance the race that was set before
them. And now returning to the
lino of exhortation commenced at
ch. x. 19, but broken off at the close
of the same chapter (x. 39), he calls

weight, and 3the sin which doth
so easily beset us, and 4let us
run with patience the race that
is set before us,
3 Chap. iii. 12, 19; iv. 1, 2, 11 ; x.
38 ; Matt... xiv. 30, 31 ; xvii. 20 ; John
xvi. 9.
4 1 Cor. ix. 24-27 ; Gal. v. 7 ; Phil.
ii. 16 ; iii. 10-14 ; 2 Tim. ii. 4.

on his brethren in Christ to imi
tate the example of those noble
witnesses of the faith. Having, he
says, such a cloud of witnesses sur
rounding us, laying aside every su
perfluous weight, and the sin which
so easily besets us, let us also run
with patient endurance the race
which is set before us.
In this verse there is evident al
lusion to the games of the ancient
Greeks; or rather perhaps to those
which Herod the Great had intro
duced into Palestine in imitation
of the Grecian games. See Jose
phus Ant- xv. 8 ; xv. 9, 6 ; xix. 7, 5;
Boll. i. 21, 8. These games con
sisted in such exercises as leaping,
boxing, wrestling, throwing the
quoit, foot-races, horse-races, char
iot-races, etc. The exercises were
performed in the arena of a vast

xii. 1.]

HEBREWS.

341

amphitheatre, around which, im
mense crowds of spectators, often
amounting to from twenty-five to
one hundred thousand, were ar
ranged on seats, rising high one
above another. Corresponding with
these assembled multitudes of anx
ious spectators, is the " cloud of
witnesses" by whom the Hebrew
Christians are said to be surrounded
while running their race for the
crown of life. These crowned
victors are here represented as a
cloud on account of their immense
numbers (Ezek. xxxviii. 9, 16) as
well,perhaps as on account of their
elevated position.
But why are they called witnesses
(jidptvpts) 1 Several answers have
been given to this question. (1)
Some, as Lunemann, supposes that
they are so called simply from the
fact, that in the preceding chapter
they all appear as " witnesses of
faith." They have by their ex
ample borne honorable testimony
with respect to the nature, power,
value, and sure rewards of faith.
(2) Some, as Bleek and Tholuck,
take the word witnesses in the
sense of spectators ($Eatal). They
think that these ancient worthies
are called witnesses simply because
they are represented here as spec
tators of the Christian conflict.
But (3) the majority of commen
tators combine these two meanings.
They maintain that these faithful
ones are called -witnesses (a) on
account of the testimony which
they have ever borne as to the
power and efficacy of faith and of
God's fidelity; and (b) on account
of their being spectators of our
conduct in the arduous but honor
able race whieh lies before us.
"Averse as we are in general,"
says Delitzsch, "to depart from the
simple sense of the text of Script
ure, for the sake of making out a
multitude of meanings, so that
' the wood at last can hardly be

seen for the trees,' we feel that in
the present case the double mean
ing unmistakably obtrudes itself.
Those who were witnesses of faith
in the previous .chapter, are turned
by the word surrounding (rtspixEi-
fitvov) into witnesses of us in this :
or rather the two applications of
the word fidptopet (witnesses) are
in the writer's thought and ex
pression, inextricably combined."
I agree with Delitzsch, Alford, Moll,
and others, that the Apostle does
represent these glorified saints, not
only as witnesses pf the faith, but
also as spectators of our conduct.
But I think that in representing
them as spectators, gathered over
and around us, he wishes to indi
cate that these same champions of
the faith will be witnesses for or
against us, according to the manner
in which we deport ourselves in
the great conflict of life. See
Matt. xii. 41, 42. The original
word (jidptvs) never means merely
a spectator (Ssat^s) I it may, how"
ever, as in the case of the Apostle,
denote one who sees and hears
with the view of bearing witness.
But in what sense are these wit
nesses of the faith and of our de
meanor, spectators also of tho
Christian conflict ? Is it in a lit
eral or in a metaphorical sense ?
On this question the commentators
are again divided. Alford says,
"The words must be taken as dis
tinctively implying community be
tween the church triumphant and
the church below; that they who
have entered into the heavenly rest
are conscious of what passes among
ourselves. Any interpretation
short of this leaves the exhortation
tame and without point. If they
are merely quasi-witnesses, merely
witnesses in a metaphor, the motive,
so far as this clause supplies one, is
gone." The fact, as here alleged
by Alford, that the spirits of the
just made perfect are real witnesses

342

HEBREWS.

[xii. 1.

of our conduct, is most likely correct.
This is certainly the most natural
inference from our text, and it
seems to be supported by several
parallel passages. See 1 Cor. xiii.
12; Heb. xiii. 23; Rev. vi. 1, 3, 5,
7, etc. Still, I can not agree with
..this able, and in the main, judicious
critic, that the metaphorical inter
pretation supported by Macknight
and others, is wholly pointless. It
seems to me that even if the afore
said ancient worthies were wholly
ignorant of our course and manner
of life, the Apostle might neverthe
less by a bold rhetorical figure
justly represent them as quasi-wit-
nesses of our conduct, in order to
stimulate us to imitate their noble
example. See 1 Kings xxii. 19-23 ;
and Job i. 6-12. I have not suffi
cient evidence, however, that any
such figure is used in this case, and
1 therefore incline with Alford to
the 'literal interpretation.
let us lay aside every weight.
—In this clause the Apostle makes
allusion particularly to those who
run foot-races in the amphitheatre.
These contestants laid aside every
thing that might in any way serve
to impede their progress. The
original word (byxos) means a
weight, a burden, a swelling, an
encumbrance, and it is evidently
used here to denote whatever has a
tendency to interrupt or retard our
progress in the way of holiness ;
such as " the lusts of the flesh, the
lusts of the eye, and the pride of
life." All such hinderanoes the
Apostle exhorts his brethren to lay
aside, so that like the contestants in
the Grecian games, they might be
able to run with patient endurance
the race that was set before them.
and the sin which doth so eas
ily beset US. — That is, as the con
text plainly indicates, the sin of
unbelief. This is the sin against
which tho Apostle warns his read
ers most particularly throughout

the whole Epistle ; and it is, more
over, the sin from which all other
sins in a measure proceed, and by
means of which they are ever more
or less cherished and supported.
When the Comforter is come, says
Christ, he will convict the world
"of sin, because they believe not
on me " (John xvi. 9). To put off
the sin of unbelief is therefore in
fact equivalent to putting off the
old man with all his deceitful lusts,
and putting on " the new man
who, after God, is created in right
eousness and true holiness " (Eph.
iv. 22, 24 ; Col. iii. 9). The quali
fying epithet euperistatos (Evrttpia-
tatos) does not occur elsewhere,
either in the New Testament or in
the Greek classics; but it is evident
from the context as well as from
the etymology of the word, that it
means, as in our English version,
easily besetting or surrounding.
The temptations of the world, the
flesh, and the devil, all serve to
draw away our minds and hearts
from God, and to make us trust
more in the creature than in the
Creator. And hence the constant
tendency .of unbelief to encircle
us, and so to paralyze our spiritual
energies as to make us faint by the
way. That this is alarmingly true,
is abundantly evident from the his
tory of God's ancient people and
the church of Christ, as well as
from our own daily experience and
observation. The Apostle still
draws his imagery from the race
course, and seems to refer here to
the custom of the contestants in lay
ing aside even their inner gar
ments, so that they might the more
readily run with endurance the
race that was set before them. So
also the writer of our Epistle
exhorts us to lay aside, in like
manner, every superfluous weight,
and especially the sin of unbelief,
which, like a close-fitting garment,
is ever liable to environ our whole

xii. 2.]

HEBREWS.

343

(2) 1 Looking unto Jesus Hhe
author and 3 finisher of our faith ;
who *for the joy that was set be-
1 John i. 29 ; vi. 40; Titus ii. 13 ;
1 Pet. ii. 21.
2Ch. ii. 10; Acts iii. 15; v. 31.
3 Matt. xxv. 31-46 ; Phil. i. 6 ; Rev.
xxii. 13.
4Ch. ii. 7-9; v. 9; Psa. xvi. 9-
11; Isa. xlix. 6; John xii. 24-32 ;
Phil. ii. 8-11 ; 1 Pet. i. 11.

persons, and so to paralyze our
spiritual energies.
let us run with patience the
race that is set before us.— The
word rendered patience (ittofiovr])
means here endurance or persever
ance. The object of the Apostle is
not so much to exhort his brethren
to bear the troubles and toils of
life with patience, as it is to .en
courage them to persevere through
all trials and difficulties even to
the end. Since it is true he means
to say in substance that so many
illustrious patriarchs, prophets,
kings, and martyrs, have preceded
us in the way of holiness ; and by
perseverance in well-doing to the
end of life have at length obtained
the promised reward ; therefore let
us also, after their example, laying
aside every superfluous weight, and
especially the sin of unbelief, run
with patient endurance the Chris
tian race, until, like our illustrious
ancestors, we too reach the goal of
victory and receive the crown of
life. "
2. Looking unto Jesus, etc. —
The Apostle, in this verse, presents
to his Hebrew brethren a second
motive and ground of encourage
ment to persevere even to the end
in their begun course. He exhorts
them to run their race, not only as
if in the presence of their illustri
ous ancestors, but while doing so
he would have them also look off
to Jesus the Leader and Perfecter

fore him 6 endured the cross,
6 despising the shame, and 'is
set down at the right hand of
the throne of God.
6 Ch. x. 5-12 ; Matt. xvi. 21 ; xx.
18, 19, 28 ; xxvii. 31-50.
6 Psa. xxii. 6-8; lxix. 19, 20;
Matt. xxvi. 67, 68 ; xxvii. 27-31, 38-
44. 7Ch. i. 3; iv. 14; viii. 1; x. 12;
Psa. ex. 1.

of the faith ; so that they might all
be encouraged by his greatness and
stimulated by his example. The
word rendered author (ap^yoj)
means properly one who leads, or
acts as principal in any given en
terprise. It occurs in the New
Testament only in Acts iii. 15;
v. 31 ; Heb. ii. 10, and in our text.
In the first and also in the second
instance, it is rendered prince; in
the third, captain ; and in our
text, author. The word rendered
finisher (tEXsiut^s) occurs nowhere
else in the New Testament; but as
its etymology indicates, it means a
completer, perfecter, finisher; one
who brings any scheme or enter
prise to its full and perfect con
summation. "Our" should be
omitted and the inserted before the
word faith, which is used here, as
in many other parts of Scripture,
to denote the Christian religion in
its greatest fullness. See Acts vi.
7; xiii. 8; Gal. i. 23; iii. 23; and
Jude 3. The object of the Apos
tle in introducing this clause is
therefore manifestly twofold: (1)
to encourage us by keeping con
stantly before our minds the fact
that Jesus is himself the Leader
and Perfecter of the faith, regarded
as God's plan of justification, sanc
tification, and redemption ; and (2)
to fill us with his mind and temper,
by keeping constantly before us
his example as the very best possi
ble illustration of the nature,

344

HEBREWS.

[xii. 3.

(3) For 1 consider him that
endured such contradiction of
sinners against himself, zlest ye
1 Ch. iii. 1 ; Matt. x. 24, 25; xii.
24 ; John viii. 46-49 ; 1 Pet. ii. 23.

power, and efficacy of faith. For
such was his trust in God and in
the word of his grace, that he will
ingly endured the greatest suffer
ings and reproaches "for the joy
that was set before him; " the joy
oi presently sitting down with the
Father on his throne, and saving a
world by means of his own death
and mediation.
endured the cross, despising
the shame.— It is difficult for any
one living in this age and country,
to properly paraphrase this ex
pression. We know indeed that
the pains and sufferings of cruci
fixion must have been very great;
but of the shame that was attached
to it when Christ died for our sins,
we can have no adequate concep
tion. For as Mr. Barnes well re
marks, " When we now think of
the cross, it is not of the multitude
of slaves, and thieves, and robbers,
and rebels who have died on it, but
of the one great victim, whose
death has ennobled even this in
strument 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
inarched to conquest. It is inter
mingled 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 loye, great in self-sacri
fice, and holy in religion." Before
we can therefore feel and appreci-

be wearied and faint in your
minds. 2 Deut. xx. 3 ; Prov. xxiv. 10; Isa.
xl. 30, 31 ; 2 Cor. iv. 1, 16 ; Gal. vi.
9 ; 2 Thess. iii. 13.

ate the full force of the Apostle's
remark, we must remove from the
cross "the halo of glory" which
has so long encircled it, and we
must place ourselves in such an
attitude that we can see, and hear,
and feel, as did the contemporaries
of our blessed Lord : we must look
upon it as aninstrument of torture
designed for the .punishment and
disgrace of only the lowest and
vilest criminals. " There is," says
the same pious author, " a degree
of dishonor which is attached to
the guillotine, but the ignominy of
a death on the cross was greater
than that: there is a disgrace at
tached to the block, but the igno
miny of the cross was greater than
that; there is a much deeper in
famy attached to the gallows, but
the ignominy of the cross was
greater than that." And yet such
was Christ's zeal for the glory of
God, and such was his regard for
the recompense of the reward that
was before him, that he willingly
submitted to all the sufferings and
reproaches through which he had
to pass on his way to the throne of
the Majesty in the heavens. See
notes on ch. i. 3 and viii. 1.
3. For consider him that en
dured such contradiction, etc. —
"There is," says Bishop Sanderson,
" scarce any other provocation to
the performance of duty so prevail
ing with men as the example of
such as have performed the same
before them with glory and suc
cess." Recognizing this well-at
tested fact, the Apostle would have
his brethren, not only look off to
Jesus as the Leader and Perfecter
of tho faith, but he would have

4-]

HEBREWS.

345

(4) Ye have not yet 'resisted
unto blood, striving against sin.
1 Ch. x. 32-34 ; Matt. xxiv. 9 ; John

xvi. 2 ; Acts v. 33 ; vii. 56-60 ; viii.
1-3 ; ix. 1, 2 ; 1 Cor. x. 13 ; 2 Tim.
iv. 6, 7.

them also carefully consider him
as having meekly, patiently, perse-
veringly, and triumphantly borne
" such contradiction of sinners
against himself." The word ren
dered contradiction (dvtiXoyia)
means literally opposition by means
of words and arguments, and it is
so interpreted by some in this in
stance. But most expositors, as
Chrysostom, CEcumenius, Theophy
lact, Delitzsch, and Alford, justly
maintain that under this expression
the Apostle includes all the oppo
sition and persecution which Christ
endured here from sinners, even to
his agony on the cross. For the
contrary word often results in the
contrary action ; and hence it is
that antilogia in its second inten
tion means opposition of any kind.
In John xix. 12, for instance, the
cognate verb (dvtixiyu) means not
merely to contradict Caesar, but
also to rebel against him. It is
therefore to the suffering, bleeding,
and dying Savior that Paul here
especially calls the attention of his
brethren. lest ye be wearied and faint
in your minds. — The Apostle has
still in view the foot-races of the
amphitheatre, and from them he
continues to draw his metaphors.
As the knees of the contestants in
the ancient arena were apt to grow
weary, so also it is with those who
run in the Christian race. They,
too, are apt to grow weary and
faint in their minds. But las in the
Greek stadium, a forward look to
one who had won the prize, and
who was then ready to crown other
victors at the end of their race,
was apt to inspire the athlete with
fresh courage and energy, so also it
is in our Christian race. When

the. soul is bowed down under the
manifold trials and afflictions of
this life nothing so much revives it
as looking off to Jesus, and care
fully considering him who endur
ed such contradiction of sinners
against himself. This, it seems,
was one of Paul's chief means of
gaining strength and support in all
his trials and afflictions. He
looked off constantly to Jesus, and
became so inspired with his pious
and heroic example, that he was
even anxious to fill up in his own
personal experience that which was
" behind of the afflictions of
Christ" (Col. i. 24).
II. Ch. xii. 4-11. Exhortation to
endure their afflictions patiently,
(1) in view of their comparative
lightness ; and (2) in view of the
fact that they are all the chas
tisements of God, designed for
their own spiritual improvement.
4. Ye have not yet resisted
unto blood. — There seems to be a
change of metaphor here, as in 1
Cor. ix. 24-27, from the agonistic
race to the more severe contest of
boxing. " In these games, the box
ers were accustomed to arm them
selves for the fight with the csestus.
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. Afterward, 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

346

HEBREWS.

[xii. 5.

(5) And 'ye have forgotten
the exhortation which speaketh
unto you as unto children, 2 My
1 Deut. iv. 9, 10 ; Matt. xvi. 9, 10 ;
Luke xxiv. 6-8.
2 Job v. 17, 18; xxxiv. 31; Psa.
xciv. 12 ; cxix. 67, 71, 75 ; Prov. iii.

resistance unto blood showed a de
termination, courage, and purpose
not to yield" (A. Barnes). The
contest of the Hebrews had not as
yet assumed this severe form.
They had not yet resisted unto
blood, striving against sin. Their
Christian profession had not yet
cost them their lives. Stephen,
James, and many others had re
sisted unto blood ; but it is only of
the living members of the Jerusa
lem Church that our author here
speaks. The persons addressed in
this Epistle had not yet been called
on to suffer what Christ and many
others had endured for the sake of
the truth. And hence as their
afflictions were yet comparatively
light, they were the more inexcusa
ble for their timidity and coward
ice.
? striving against sin. — Sin is
here personified; and is supposed
by many to be equivalent to sinners,
the abstract being used merely for
the concrete. But this is to sacri
fice much both of the meaning and
energy of the expression. It is not
only of sin in others, but also of sin
in ourselves that our author speaks.
Ho himself found it necessary to
Btrivc against the depravity of his
own nature, as well as against the
enemies of the truth, in battling for
the crown of life (1 Cor. ix. 27).
And so also does every one else,
who like him would strive success
fully in the arena of life.
5. And ye have forgotten the
exhortation, etc. — Commentators
are much divided on the question,
whether this clause should be read

son, despise not thou the chasten
ing of the Lord, nor 3 faint when
thou art rebuked of him :
11, 12; Jer. xxxi. 18 ; 1 Cor. xi. 22 ;
2 Cor. iv. 17.
3 2 Sam. vi. 7-10; 2 Cor. iv. 8, 9;
xii. 9, 10.
affirmatively or interrogatively. See
note on ch. iii. 16. The former
view is taken by all the ancient ex
positors, and also by many of the
moderns ; as, for instance, Bengel,
Kuinoel, Tholuck, Ebrard, and Al
ford; and the latter is maintained
by Calvin, Beza, Braun, Bohme,
Lachmann, Delitzsch, Stuart, Bleek,
Lunemann, Macknight, and others;
chiefly on the ground that the
declarative mode has an air of too
great severity and harshness. But
this expression is no more harsh
and severe than some others that
occur in the Epistle; see, for in
stance, ch. v. 11, 12. It is not to
be supposed, however, that in either
of these cases, the charge is pre
ferred against all the members of
the Church. See note on ch. v. 12.
Many of them may have remained
faithful, and may have been striving
earnestly for the faith which was
once for all delivered to the saints.
But that some of them had become
very negligent in the study of God's
word, and the discharge of their
other Christian duties, is 'quite
evident from what follows, as well
as from other parts of the Epistle.
" You have quite forgotten," says
the Apostle, "the exhortation which
discourses with you as with chil
dren." And in consequence of this
neglect, he further intimates that
the hands of some of them were
hanging down ; that their knees had
become feeble ; and that they were,
in fact, in great danger of apostatiz
ing from the faitli.
My son, despise not thou the
chastening of the Lord. — The

xii. 6, 7.]

HEBREWS.

347

(6) For ' whom the Lord loveth
he chasteneth, and 2scourgeth
every son whom he receiveth.
(7) | If ye 3 endure chasten
ing : At chastening be enduring \. ,
1 Deut. viii. 5 ; Psa. lxxiii A.4, 15 ;
Jas. i. 12 ; v. 11 ; Rev. iii. 19.
3 2 Sam. vii. 14.
3 Job xxxiv. 31, 32; Prov. xxii.

Apostle quotes here from Prov. iii.
11, 12, the Hebrew of which may
be literally rendered as follows : My
son, despise not the correction of
Jehovah, and do not murmur at his
reproof: for whom Jehovah loves
he reproves, as a father a son in
whom he delights. Our author
quotes freely, but accurately, from
the original. His object is to still
further encourage his brethren, by
showing from the Old Testament
Scriptures, that the light afflictions
which they were then enduring,
were really evidences, not of God s
anger, but of his love. They served
to indicate that God had still a
tender regard for them, and that he
was dealing with them as with chil
dren. The word rendered chasten
ing PQ'D, rtatSfta) means such cor
rection and discipline as are neces
sary in the education of children, and
such as the Lord himself uses for
the spiritual improvement of his
people. This chastening of the
Lord, the Apostle exhorts his breth
ren not to despise or treat as a light
matter ; and on the other hand, not
to be too much discouraged or de
jected by it.
6. For whom the Lord loveth
he chasteneth. — In this verse we
have given the reason why we
should not, on the one hand, treat
lightly the chastening of the Lord ;
nor -on the other be too greatly
dejected by it. The simple fact that
this chastening is from God, makes
it a very grave and momentous
matter; and at the same time it

God dealeth with you as with
sons ; * for what son is he whom
the father chasteneth not ?
15; xxiii. 13, 14; xxix. 15, 17; Acta
xiv. 22.
4 1 Sam. ii. 29 ; iii. 15 ; Prov. xxix.
15. (7) ei Rec. eis Lach., Tisch., T. S. Green,
Alford, N, a, n, K, i,, etc.

gives us the assurance that the
chastening is not the punishment
of revenge but the discipline of love.
" For whom the Lord loveth he
chasteneth, and scourgeth every
son whom he receiveth. Not that
he does this arbitrarily or unneces
sarily: for God does not willingly
grieve nor afflict any of the children
of men (Lam. iii. 33 ; Hos. xi. 8).
But such is the common depravity
and waywardness of our nature,
that we all need this discipline;
and God, therefore, as our ever-
kind and gracious Educator metes
out to us day by day such trials and
afflictions as will best serve to hum
ble and purify our hearts, and so to
work out for us " a far more exceed
ing and eternal weight of glory "
(2 Cor. iv. 17). No child of God
need, therefore, expect to enter
heaven without, on his way thither,
passing through the furnace of
afflictions. " We must through
much tribulation enter into the
kingdom of God " (Acts xiv. 22).
7. If ye endure chastening:
that is, if it is a fact that you are suf
fering chastisement, this of itself is
evidence that God is dealing with
you as his children : for what son is
there whom his earthly father does
not chastise? How then can you
expect, as the children of God, to
escape his correction ? Such is
manifestly the meaning of the read
ing given in the Textus Receptus
and our English Version: a read
ing which is supported by Reiche,
Bleek, Lunemann, Stuart, Bloom-

348

HEBREWS.

[xii. 8, 9.

(8) But if ye be 1 without
chastisement, whereof all are
partakers, then are ye bastards,
and not sons.
(9) Furthermore, we have had
1 fathers of our flesh which cor-
1 Psa. lxxiii. 14, 15 ; 1 Pet. v. 9, 10.
2 Gen. v. 3 ; vi. 3, 12 ; Job xiv. 4;
Psa. li. 10; John iii. 6 ; Acts ii. 30 ;
Rom. vii. 5, 18 ; viii. 8 ; ix. 3, 5; Gal.
v. 16-21 ; Col. ii. 11.

field, and Tisehendorf in his latest
editions; on the ground that it is
best supported by internal evidence,
and especially that it is required by
the antithesis that is given in the
seventh and eighth verses. The
force of this will appear from the
following paraphrase of these two
verses aa given by Kuinoel, and
followed by Bloomfield and others :
" If you have to conflict with trials
and tribulations, you may thence
infer that you are beloved of God,
and* that he takes care of you : but
if you are exercised with no afflic
tions, you have reason to fear that
God neglects you, as men neglect
illegitimate children, of whose edu
cation and morals they take no care,
leaving them wholly without chas
tisement." This makes good sense,
and harmonizes well with the con
text and design of the writer. But
it must be confessed that the ex
ternal evidence preponderates vastly
in favor of substituting eis (tis, into,
for) for ei (ii, if). See critical
note. But to make sense of this
reading has somewhat perplexed
the critics. T. S. Green renders
the phrase as in the amended text:
"At chastening, be enduring (tis
¦ rtaiSsiav vrtofiEvEtt) ; as with sons
God is dealing with you; for what
son is there whom a father does
not chasten ? The Vulgate renders
it thus: "With a view to chasten
ing, endure patiently." And Al
ford, following Chrysostom, De-

rected us, and 3 we gave them
reverence : * shall we not much
rather be in subjection unto
5 the Father of spirits, and live ?
3 Ex. xx. 12 ; Lev. xix. 3 ; Deut.
xxi. 18-21; Prov. xxx. 17; Eph. vi.
1-4. 4 Mai. i. 6 ; Jas. iv. 7, 1 0 ; 1 Pet. v. 6.
5 Num. xvi. 22; xxvii. 16; Job
xii. 10 ; Eccl. xii. 7 ; Isa. xiii. 5 ; lvii.
16 ; Zech. xii. 1.

litzsch, and others, translates it as
follows : " It is for chastisement
that ye are enduring: as with sons
God is dealing with you : for what
son is there whom a father chasten
eth not " ? The paraphrase of Chry
sostom is to the point,, and seems
to indicate clearly the scope of the
passage. " It is for chastisement
ye are enduring: not for punish
ment, not for torment, not for any
evil purpose." This rendering of
the amended text differs but little
in sense from the reading of the
Textus Receptus, and is most likely
correct. 8. But if ye be without chas
tisement, etc. — If ye be without
that discipline of which all the chil
dren of God have ever been par
takers, it would follow that ye are
really not his children : but that ye
are bastards (voBoi), an illegitimate
offspring, whose education is com
monly neglected, much to their own
injury and disgrace. Instead, there
fore, of murmuring and complain
ing at the chastening of the Lord,
you should rather feel encouraged
by it, knowing that it is evidence
of your sonship, and of God's love
for you as his adopted children.
9. Furthermore, we have had
fathers of our flesh, etc.— Or thus :
Then again, the fathers of our. flesh
we once had as chastisers, and we
reverenced them ; shall we not much
rather be in subjection to the Father
of Spirits, and live ? See Deut. xxL

xn.

9.]

HEBREWS.

349

. 18-21, touching the penalty of the
law for disobedience to parents.
The only matter that requires ex
planation in this verse, is the use
of the words flesh and spirit. In
what sense are our earthly fathers
said to be the fathers of our flesh ?
and in what sense is God said to
be the Father of spirits ? In reply
to this query, we have given the
following hypotheses: (1) It is said
that we receive our bodies from our
.parents by natural generation ; but
that our spirits are the direct gift
of God, formed by his own imme
diate creative energy (Primasius,
Calvin, Beza, Bengel, Wetstein, De
litzsch). This hypothesis requires
us to use both these words, flesh
and spirit, in too limited a sense.
The Apostle does not say that God
is the Father of "our" spirits
merely, but " of spirits " in general.
And there is nothing in either the
text or the context which limits
the word "flesh" simply to our
bodies. This term is commonly
used in a much wider sense in the
Holy Scriptures. See references.
(2) That God is the author 'and
originator of our spiritual life, as
our parents are of our natural' life.
" Flesh," says Ebrard, " denotes
here as always the natural life pro
duced by creature powers, in op
position to the life which is pro
duced by the saving gracious act
of God in regeneration. By natural
generation we become carnal or
fleshly men; but it is God who, by
his Holy Spirit, causes our souls
(4-i>a;at) to be developed into sancti
fied spirits (rtvtvfiata). Such is
also the interpretation of Cramer,
Grotius, Bleek, De Wette, Liine-
mann, and others. But here again
both the words are used in a sense
which is not warranted by their
usual acceptation in the Scriptures.
(3) Others again, as Morus, Kuinoel,
and Bohme, think that the word
father, as used in this connection,

means simply "an upholder" or
" cherisher. ' God is called the
Father of spirits, say they, " be
cause he takes care of our spirits
and provides for our spiritual wants,
as our earthly parents provide for
our physical wants." This is, of
course, true, as far as it goes; but
like the other hypotheses it falls
far short of being an adequate ex
planation of the passage.
The words flesh and spirits must
be understood and interpreted in
harmony with the context and the
special object of the writer, which
is manifestly to give another reason
why the Hebrew brethren should
bear with patient endurance what
ever trials and afflictions God might
send on them: a reason which he
draws from a comparison of God
and his chastisements with our
earthly parents and their chastise
ments. God, he argues, is infin
itely perfect ; and his chastisements
are all like himself in this respect,
that they are wise, and just, and
good. But our earthly parents are
like ourselves, frail, weak, and sin
ful; often erring in their attempts
to educate us as well as in every
thing else. We, however, bore their
imperfect chastisements with pa
tience and reverence; much more
then should we now bear' with
grateful resignation the wise and
'gracious chastisements of Him who
never errs, but who always corrects
us for our own good, with the view
of making us partakers of his holi
ness. This is manifestly the pur
pose of the author in the use of
this passage; and hence it seems
that he uses the words flesh and
spirits, in this connection, after the
manner of the Hebrews, chiefly as-
qualifying epithets. That in the
use of the word "father" he in
tends to convey the idea of origin
and also of guardianship, is I think
quite obvious. But like produces
like. "Adam begat a son in his

350

HEBREWS.

[xii. 10.

(10) For they verily for a
few days chastened us after their
own pleasure, but ^e for our
1 Psa. cxix. 67, 71, 75;, 2 Cor. iv.

17.

own likeness" (Gen. v. 3): and
Christ says to the Jews, "If ye
were the children of Abraham ye
would do the works of Abraham "
(John viii. 39), clearly recognizing
the relation of resemblance between
the parent and the child, between
the producer and the thing pro
duced. Now as this principle was
well understood by the Hebrews, it
was perfectly natural that the Apos
tle should use these words, flesh
and spirit, according to the well
known Hebrew idiom, as genitives
of quality, to express with energy
and brevity the attributes of our
earthly parents on the one hand,
and of God on the other. For
throughout the Bible, the word
flesh is often used symbolically to
denote what is depraved, weak, or
sinful ; and so also the word spirit
is often used in contrast with it, to
denote what is pure, holy, and per
fect. " That which is born of the
flesh," says Christ, "is flesh; and
that which is born of the Spirit is
spirit " (John iii. 6). See also Rom.
viii. 4-9; Gal. v. 16-25; vi._8, etc.
The vtov<\ flesh, then, in this con
nection is designed to indicate
mainly that our earthly fathers are
like ourselves, carnal, frail, sinful
mortals ; and like ourselves they
are therefore ever liable to err in
their discipline. But the word
spirits, as here applied to God, de
notes that he has none of the
weaknesses and infirmities of the
flesh (see note on ch. i. 7) ; but that
being himself, not only spirit (John
iv. 24), but also the Father of spir
its, he can not like our earthly fa
thers err in his chastisements.
They arc all the gifts and offspring

profit, that we might be "par
takers of his holiness.

2 Eph. iv. 24 ; Col. i. 22 ; 1 Pet. i.
15, 16.

of his love, designed to make us
wiser and better, so that we may
become partakers of his holiness.
If I am right in this explanation,
it follows that our text furnishes
no grounds whatever for the do&-
trine of creationism, which many
attempt to draw from it. It is not
the purpose of our author to make
known to us in this connection the
origin of either the body or the
spirit of man. God is as really the
Creator of the one as he is of the
other. At first they were both
formed miraculously ; but for aught
that appears in our text, they may
now be equally the product of nat
ural generation, under the all-per
vading, permeating, and gracious
providence of Him in -" whom we
live, and move, and have our be
ing " (Acts xvii. 28).
10. For they verily for a few
days, etc. — What does the author
mean by the phrase, "for a few
days " (rtpbs dxiyaf rj/iipas) ? Does
he mean the time during which
our fathers, according to the flesh,
exercised their authority over us;
that is, during our minority? Or
does he mean that their discipline
had reference chiefly to the few
days of our present earthly life;
while the chastisements of God
have supreme reference to our eter
nal welfare? The former, say Lu
ther, Grotius, Bleek, Macknight,
Stuart, Delitzsch, and _Alford ; the
latter, say Calvin, Calmet, Bengel,
Tholuck, and Ebrard. The con
struction is elliptical; and it is
therefore difficult to determine with
absolute certainty what are the ex
act points of the antithesis which
our author intends to express.

Xll.

11.]

HEBREWS.

351

(11) Now 'no chastening for
the present seemeth to be joy
ous, but grievous: nevertheless
afterward s it yieldeth the peace-
1 Psa. lxxxix. 32 ; Prov. xv. 10 ;
xix. 18.
2 Isa. xxxii. 17 ; Rom. v. 3-5 ; 2

But to my mind the former view
seems much more natural, and also
more in harmony with the scope
of the passage than the latter.
Our earthly parents corrected us
(1) for a little while, and then left
us to our own erring judgment.
But not so with God; he never
leaves us ; never forsakes us ; but
always watches over us", and when
necessary corrects us. (2) Our
fathers often erred during even the
few days that we were subject to
them; they corrected us according
to what then seemed good in their
own eyes. But God never errs : he
always corrects us for our own
good, with the view of making us
partakers of his holiness.
We have then given in this pa
ragraph three leading reasons vray
we should, with patient resignation,
humbly submit to the Divine chas
tisements: (1) they all proceed
from the love and benevolence of
God : " Whom the Lord loves he
' chastens, and scourges every son
whom he receives. (2) They
come from one who is himself in
finitely perfect, and who is in no re
spect subject to the weaknesses and
imperfections of our carnal nature.
(3) They are all intended for our
highest good, and serve to make us
partakers of the Divine nature, by
helping us to escape the corruption
that is in the world through lust
(2 Pet. i. 4). This thought our au
thor now proceeds to develop more
fully in the following verse.
11. Now no chastening for
the present, etc. — " This, says
Ebrard, "is a precious verse, of

able fruit of righteousness unto
them 3 which are exercised there-
by-

Cor. iv. 17 ; Gal. v. 22, 23 ; Jas. iii.
17, 18.
3 Chap. v. 14 ; 1 Tim. iv. 7, 8.

which the only proper commentary
is our own personal experience. '
Now all chastisement for the pres
ent seemeth to be a matter not of
joy but of grief. This much the
Apostle here concedes as a simple
and acknowledged fact. All chas
tisement, both human and Divine,
gives us present pain. This is its
object; and without pain there can
indeed be no chastisement. And
hence it is for the time being, a
matter not of joy but of grief. So
we all feel and think.
nevertheless afterward it
yieldeth the peaceable fruit of
righteousness. — Though it is at
first bitter to the taste, it neverthe
less afterward becomes a tree of
life which yields constantly "the
peaceable fruit of righteousness."
That is, it produces righteousness
as its fruit; and this fruit gives
peace and consolation to the once
grieved and troubled soul. " It is,"
says Tholuck, " fruit of righteous
ness to be enjoyed in peace after
the conflict is over."
unto them who are exercised
thereby. — Not to all; but only to
those who are well exercised by it.
The training of the ancient palses-
tra was of no service to such ath
letes as, deeming it a life of toil
and drudgery, refused to submit to
the rules and regulations of the
contest. But to the victors in the
games, the crown of olive, pine;
laurel, or parsley, was a boon of
very great value. And just so it
is in the school of Christ. To
those who are of a perverse and re
bellious spirit, the discipline of the

352

HEBREWS.

[xii. 12, 13.

(12) Wherefore 'lift up the
hands which hang down, and the
feeble knees ;
(13) And 2make straight
1 Job iv. 3, 4; Isa. xxxv. 3 ; Nah.
ii. 10 ; 1 Thess. v. 14.
2 Prov. iv. 26, 27 ; Isa. xxxv. 8-10 ;

Master is but " a savor of death
unto death." Instead of soften
ing and sanctifying the hearts of
such' persons, it only serves to
make them more obstinate and re
bellious. But to those who see in
it the kind and gracious hand of
God, it never fails to bring peace,
joy, and consolation. So the purest
and best of men have always testi
fied. David says, " Before I was
afflicted 1 went astray: but now I
keep thy word." And again he
says in the same connection, " It is
good for me that I have been af
flicted,, that I might learn thy stat
utes (Psa. cxix. 67, 71). To the
same effect is also the testimony of '
Paul in several of his other Epistles.
Writing to the Romans he says,
"We glory in tribulations also:
knowing that tribulation worketh
patience ; and patience, experience;
experience, hope : and hope maketh
not ashamed, because the love of
God is shed abroad in our hearts
by the Holy Ghost which is given
unto us" (Rom. v. 3-5). And in
his second Epistle to the Corinthi
ans he says, " Our light affliction,
which is but for a moment, work
eth for us a far more exceeding
and eternal weight of glory" (2
Cor. iv. 17). This is all in har
mony with our own blessed expe
rience in the Divine life. We never
feel that we have suffered too much
or too severely from the hand of
God. III. Ch. xii. 12-17. The Hebrew
brethren are exhorted to rouse
themselves to more resolute and
courageous perseverance in their

paths for your feet, lest that
which is 3 lame be turned out of
the, way; but *let it rather be
healed. xl. 3, 4 ; Jer. xviii. 15 ; Luke iii. 5.
3 Isa. xxxv. 6; Jer. xxxi. 8, 9.
4 Gal. vi. 1; Jude 22, 23.

Christian course ; and following
after peace and holiness, not to
allow any cause of bitterness and
strife to spring up among them
selves, lest peradventure some of
them, like the profligate Esau,
should discover too late that they
had forever forfeited their birth
rights as the children of God.
12. Wherefore lift up the
hands, etc. — That is, since it is
true that afflictions are the chas
tisements of the Lord, designed for
your own greatest good, you should
from this take courage and bring
to their right position the relaxed
hands and the paralyzed knees of
the inner man. These words are
cited from Isa. xxxv. 3, and may
denote weariness arising from any
cause whatever. Most expositors
agree that there is an allusion here
to the ancient palaestra. But as Isa
iah in the prophecy quoted has refer
ence ( 1 ) to the Jews on their return
from Babvlon to Jerusalem, and (2) •
to Christians on their way to the
heavenly Jerusalem, it is more
probable that Paul, in quoting and
applying the words of the Prophet,
draws his imagery simply from the
case of weary travelers. His
meaning is, however, in either case
the same. He calls on the strong
to strengthen and encourage the
weak; and on the weak to take fresh
courage and run their race with
Eatient perseverance, in view of the
ict that God is with them, caring
for them, and sanctifying even
their greatest afflictions to their
good. 13. And make straight paths

xii. 14.]

HEBREWS.

353

(14) 1 Follow peace with all
men, 2and holiness, "without
'Psa. xxxiv. 14; Rom. xii. 18;
xiv. 19; Gal. v. 22, 23; Eph. iv.
1-8.

for your feet. — The writer has
still before him the image of a
company of persons marching on
ward to the heavenly Jerusalem.
Some of them are lame, weak, and
much disheartened by reason of
the many obstacles in the way.
And in order if possible to save
such, the Apostle admonishes his
stronger and more courageous
brethren to make the paths of all
straight and smooth, so that even
the lame might be encouraged by
the directness and evenness of the
way, to persevere in it to the end.
The same sentiment is forcibly pre
sented in the fourteenth chapter of
Romans; and it is also frequently
and variously illustrated in the last
great division of the prophecies of
Isaiah (chaps, xl-lxvi). In this
section the prophet has reference,
as in the thirty-fifth chapter, (1) to
the return of the Jews from Baby
lon to Jerusalem, under Zerubba-
bel ; and (2) to the more sublime
march of the redeemed, under
Christ, from the captivity of sin
and Satan to the free enjoyments
of the heavenly Jerusalem. In
this march, both Paul and Isaiah
insist that there should be no mean-
derings in the ways of sin; and
that no obstacles should be left as
stumbling-blocks in the way of the
weak; but that the course of all
should be straightforward in the
King's highway of holiness. The
voices of many harbingers should
still be heard proclaiming before
the King's army, "Prepare ye the
way of the Lord ; make straight in
the desert a highway for our God "
(Isa. xl. 3). See also Isa. xliii. 19,
30

which no man shall see the
Lord:
2 Rom. vi. 22; 2 Cor. vi. 17; vii.
1 ; 1 Thess. iv. 7 ; 1 Pet. i. 15, 16.
3 Matt. v. 8; Gal. v. 21; Eph.
v. 5.

20; xlix. 9-12; lxii. 10, 11. Such
proclamations are strengthening
and encouraging to all; and might
serve to help even the weak and
dejected to persevere in their
onward march to the everlasting
Zion. 14. Follow peace with all men.
— There is no noun expressed in
the original corresponding with the
word "men"; and it may therefore
be a question whether we should
supply the word "men," as in
our English Version, or the word
" brethren," as is done by Mich
aelis, Storr, Tholuck, Bleek, Eb
rard, Delitzsch, Alford, and others.
" Individual believers," says De
litzsch, . " are exhorted to cherish
peaceful relations with all the
members of the community, even
with the lame, sick, and weak.
The improvement of such is to be
aimed at, not by carnal contention,
harsh acts of judgment, and un
charitable avoidance of their socie
ty ; nor yet by merely setting them
a good example in the purity and
decision of our own conduct, while
coldly waiting for the first advance
on their side towards mutual ex
planation or agreement; but by
pursuing peace on our own part ;
that is, by earnest active endeavors
after a good understanding, and
pursuing or hunting after peace as
a noble prey or object of search."
This is all good and excellent as
far as it goes. But I see no suffi
cient reason for limiting this course
of action simply to " the brethren."
The peace and prosperity of the
Church may depend largely on the
demeanor of its members toward

354

HEBREWS.

[xii. 15.

(15) Looking diligently 'lest
any man fail of the grace of
God; Mest any root of bitterness
'Chap. vi. 4-6; x. 26-29; Luke
xxii. 32 ; 1 Cor. x. 1-12.
2 Deut. xxix. 18; xxxii. 32; Isa.
v. 4, 7 ; Jer. ii. 21 ; Matt. vii. 15-20.

those that are without, as well as
toward one another. And I there
fore think with CEcumenius, The
ophylact, Bohme, Liinemann, Mac-
knight, Clarke, and others, that
the reference is to " all men,"
whether believers or unbelievers.
The Apostle well knew that the
Hebrew brethren, by living harm
lessly and giving no unnecessary
offense to either Jews or Gentiles,
might greatly promote the peace
and prosperity of the Church : and
hence he exhorts them, as he does
the Roman brethren, to live peace
ably with all men as far as possi
ble : that is, as far as the law of
Christ will permit. He would have
us imitate Christ in this respect, as
well as in every thing else.
and holiness. — The original
word (dyiaafios) is a verbal noun,
and denotes the putting on of the
Divine holiness (dyto-rijs), or the be
coming partakers of it, as indicated
in the tenth verse. Our depraved
nature is prone to resist the injuri
ous ; and in times of war and per
secution, men are apt to follow af
ter strife and contention. But the
advice of the Apostle is quite dif
ferent. Pursue peace, he says, and
earnestly follow after a pure and
holy life.
without which no man shall
see the Lord. — That is, without
which holiness or sanctity of life,
no one shall be admitted into God's
presence so as to enjoy his favor
and fellowship (Matt. v. 8). " For
what fellowship hath righteousness
with unrighteousness? and what
communion hath light with dark-

springing up "trouble you, and
4 thereby many be defiled;

3 Josh. vi. 18; vii: 25, 26.
4 Ex. xxxii. 21 ; Acts xx. 30, 31 ; 1
Cor. v. 6 ; 2 Tim. ii. 16, 17 ; 2 Pet. ii.
1, 2, 18.

ness?" and what sympathy and
concord can there be between an
infinitely holy God and an impure
human spirit? Like loves its like
in Heaven, Earth, and Hell. And
hence the earnest exhortation of
God to all who would enjoy his fel
lowship: "Become ye holy, for I
am holy" (1 Pet. i. 16).
15. Looking diligently : (!*«-
xortovvtts) observing carefully. This
is an exhortation, not merely to the
overseers (tTtiaxortoi) of the Hebrew
Church, but also to all its other
members. The Apostle calls on
every one of them to carefully ex
amine his own heart and life, while
he at the same time exercises a pru
dent and judicious oversight over
his brethren.
lest any man fail of the grace
of God. — " The image," says Chry
sostom, " is taken from » company
of travelers, one of whom lags be
hind, aud so never reaches the end
of the long and laborious journey."
Those who do so, fail of course to
secure the promised reward : for
they only who endure to the end
shall be saved. Stuart very happily
expresses the idea of the Apostle,
in its proper connection, as follows :
" See well to it, that no one fail of
obtaining that Divine favor which
is the result of holiness."
lest any root of bitterness,
etc. — We have here given another
example of Hebrew parallelism.
In the preceding clause, the Apos
tle admonishes his brethren to take
heed and watch carefully, lest any
one by lagging behind on the King s
highway of holiness, should fail to

xii. 16.]

HEBREWS.

355

(16) Lest there be 'any for
nicator, or profane person, 2as
1 1 Cor. v. 1-6 ; vi. 15, 20 ; Gal. v.
19-21 ; 1 Tim. i. 9.

reach the portals of the celestial
city ; and so fall short of the grace
of God. But in this second mem
ber of the parallelism, he goes a step
further, and cautions his brethren
to see well to it, that no one, like
Achan (Josh. vii. 25, 26), by his
evil example trouble and defile the
whole Church. Our author seems
to have reference here to Deut. xxix.
16-21, where Moses admonishes his
brethren to beware of the sin of
idolatry; "Lest," he says, "there
should be among you man, or wo
man, or tribe, whose heart turneth
away from the Lord our God, to go
and serve the gods of those nations ;
lest there should be among you a
root that beareth gull and worm
wood ; and it come to pass, when he
heareth the words of this curse, that
he bless himself in his heart, say
ing, I shall have peace, though I
walk in the imagination of mine
heart, to add drunkenness to thirst."
Paul's root of bitterness, then, is one
which, as Moses says, " beareth gall
and wormwood." The metaphor is
used here to denote any one who is
himself bitterly opposed to the faith
of the Gospel, and who labors to
turn others from its simplicity and
purity. Such a man not unfre-
quently troubles and defiles a whole
congregation by his evil example
and false principles. In 1 Mace. i.
10, Antiochus Epiphanes is called
a sinful root (£<,£a d^ap-fuTioj), be
cause from him iniquity sprung up
all over the land, as a luxuriant
crop of vegetables.
16. Lest there be any forni
cator, etc. — This is but an ampli
fication of the admonitory lesson
given in the preceding verse. See
to it, says the Apostle, that no one

Esau, who for one morsel of meat
sold his birthright.
2 Gen. xxv. 27-34 ; xxvii. 36.

by falling behind from any cause
whatever, come short of the grace
of God; and particularly, that no
one apostatize from the faith, and
so corrupt others by his bad ex
ample and false principles ; and
furthermore, that no one be so
given up to the lusts of the flesh
and to the neglect of spiritual
things, that like the licentious and
profane Esau, he will barter away
his birthright as a child of God for
a mere mess of pottage. The word
fornicator (rtopvos) is to be taken
in its literal sense, as denoting one
who is given up to sensual lusts and
pleasures; and the word profane
(j3ij3rjXos) means one who is regard
less of God and of his religion.
Both words are descriptive of one
and the same person, viewed from
different standpoints : for the aban
doned fornicator is always a pro
fane person; and the man who
throws off all the restraints of re
ligion, is sure to indulge in all
manner of carnal excesses. Esau
was no doubt both a fornicator and
a profane person. This view is
most in harmony with the plain
and obvious meaning of the text,
as well as with the traditions of the
Jews. who for a morsel of meat sold
his birthright. — The account of
this is given in Gen. xxv. 27-34, to
which the reader is referred for a
plain statement of the facts. Such
was the abandoned and profligate
state of Esau's mind, that for one
meal he sold his rights of primo
geniture (fa rtpiototbxia tavtov).
These may be best understood by a
comparison of the fortunes of Ja
cob and Esau with their descend
ants. They evidently involve the

356

HEBREWS.

[xii. 17.

(17) For ye know how that
afterward, ' when he would have
inherited the blessing, he was
1 Gen. xxvii. 31-41.

rights and privileges of the Abra
hamic covenants with respect to
both the possession of Canaan and
the birth of the Messiah.
17. For ye know how that af
terward, etc. — Esau, as we have
seen, sold his rights of primogeni
ture to his brother Jacob for a
mess of pottage; and afterward,
when he wished to obtain the bless
ing, which was really a part of
what he had sold, he was rejected
by both his father and his God
(Gen. xxvii. 31^41) : for the bless
ing of Isaac was in this case the
blessing of God.
for he found no place of re
pentance. — What is the meaning
of this? Does the Apostle mean
repentance on the part of Esau, or
on the part of his father Isaac?
The former, say Luther, Calvin,
Grotius, Bengel, DeWette, Hofmann,
Delitzsch, Alford, and all the an
cient Greek expositors : the latter,
say Beza, Tholuck, Ebrard, Liine-
mann, Stuart, Macknight, and most
of the other modern expositors.
In either case the main lesson
taught is about the same. For
whatever construction be put on
the several words of this sentence,
it must be obvious that the object
of the Apostle is to remind his
readers, that the mistake of Esau,
once committed, was committed for
ever : that no possible change of his
mind could in any way effect a
change in the mind and purposes
of God. We might, therefore,
without doing violence to the scope
of the argument, refer the word re
pentance (pttavola) to either Esau
himself or to Isaao as God's repre
sentative. But with the ancient
expositors, I prefer the reference

rejected : 2 for he found no place
of repentance, though he sought
it carefully with tears.
2Chap.vi. 4-6; x. 26-29.

to Isaac, (1) because this is required
by the literal meaning of the word
repentance, which properly denotes
a change of mind produced by sor
row for sin; and (2) because the
phrase "place of repentance,"
means properly a place where the
repentance of the sinner is made
available. Whenever a sinner be
lieves and repents, he is brought
within the sphere of God's forgiv
ing mercy. God can now, for
Christ's sake, pardon and justify
him, because he has come within
the sphere of true and genuine re
pentance. But to this place of re
pentance on the part of the sinner,
and of mercy on the part of God,
the apostate has no access (see
notes on ch. vi. 4-6) ; and neither
had Esau, so far as respects his
forfeited birthrights. That he may
have afterward repented of his sins,
and so obtained forgiveness, is I
think possible; but not so with re
gard to his despised birthrights.
These had by one foolish and irre
ligious act, been irrecoverably lost
This, the Hebrews well understood ;
and hence the Apostle holds up this
case as an example of warning to
them, while he cautions them to
beware lest they too by their neg
ligence and folly should forfeit
their birthrights as the children of
God, and so place themselves be
yond the divinely prescribed limits
of repentance.
though he sought it carefully
with tears. — Sought what ? Many
able expositors, as Chrysostom, Gro
tius, Luther, Ebrard, and Alford,
refer the pronoun it (witr,v) to re
pentance as its antecedent : but it is
better with Calvin, Bengel, Bleek,
Hofmann, Macknight, Delitzsch,

xii. 18, 19.]

HEBREWS.

357

(18) For 'ye are not come
unto | the mount that: thai
which | might be touched, and
that burned with fire, nor unto
blackness, and darkness, and
tempest, ' Ex. xix. 12-19 ; xx. 18 ; xxiv.
17; Deut. iv. 11 ; v. 22-26.
2 Ex. xix. 16, 19 ; 1 Cor. xv. 52 ;
1 Thess iv. 16.
and others, to make blessing (ti-
Xoyiav) the antecedent. Esau had
his heart set on receiving the bless
ing; and it was this that he sought
so earnestly with tears. The whole
sentence may therefore be con
strued and arranged according to
our English idiom, as follows: For
ye know that even when afterward
he wished to inherit the blessing,
though he sought it earnestly with
tears, he was rejected ; for he found
no place of repentance. Or the
order of the original may be pre
served as in the English Version,
by simply enclosing the words,
" for he found no place of repent
ance," in a parenthesis.
IV. Ch. xii. 18-29. Further
warnings against apostasy, and
exhortations to greater zeal and
steadfastness in the Divine life,
(l)from the superior honors and
privileges of the New Covenant ;
(2) from the sovereign authority
and righteous administration of
Him who calls us ; and (3) from
the stability of the kingdom
which God has inaugurated for
the salvation of those who serve
him.18. For ye are not come, etc.
— "For" connects this verse with
what precedes. Ye should, says
the writer, look to it diligently that
no one fall short' of the grace of
God; that no root of bitterness
spring up to trouble you, and so to

(19) And i the sound of a
trumpet, and "the voice of
words ; which voice 4 they that
heard intreated that the word
should not be spoken to them
any more:
3 Ex. xx. 1-17; Deut. v. 3-22.
4 Ex. xx. 19 ; Deut. v. 24-27.
(18) opei Rec. Omitted by Lach., T. 8.
Green, Alford, N, a, c, etc., P. Syriao,
Coptic, iEthiopic, etc.

defile the many, and that there be
among you no such licentious and
profane person as Esau : for your
privileges and responsibilities under
the New Covenant are greatly su
perior to those of your fathers un
der the Old Covenant. For ye
have not come near to the mountain
that is tangible [material, and so
capable of being touched], and that
burned with fire ; and to blackness,
and darkness, and tempest, etc.
The word mountain (bpti) is not
expressed in our best MSS., but it
is manifestly understood.
Some expositors take the words
mountain, fire, blackness", darkness,
and tempest, as indicating so many
separate and distinct objects of ap
proach. Thus, " Ve have not come
near to a tangible mountain, and to
a kindled fire, and to blackness, and
to darkness, and to a tempest," etc.
The construction is ambiguous, but
the rendering of our English Ver
sion is more in harmony with the
parallel passage given in Deut. iv.
11, to which our author here evi
dently refers. See also Deut. v.
23; ix. 15. In all these parallel
passagea, " flaming fire " is taken
as an attribute of the mountain,
and not as a separate object.
19. And the sound of a trum
pet. — The several clauses of this
verse are best illustrated by the
following brief extracts from the
I original narrative as given in Exo-
I dus : "And it came to pass on the

358

HEBREWS.

[xii. 20, 21.

(20) (For they could not en
dure that which was commanded,
'And if so much as a beast
touch the mountain, it shall be

1 Ex. xix. 12, 13.
2 Ex. xix. 19 ; Deut. ix. 19 ; Isa.
vi. 3-5.

third day [that is, say the Jews,
on the sixth day of the month
Sivan, just fifty days after the Exo
dus] in the morning, that there
were thunderings and lightnings,
and a thick cloud upon the mount,
and the voice of the trumpet ex
ceeding loud ; bo that all the people
that was in the camp trembled.
And Moses brought the people out
of th.e camp to meet with God ; and
they stood at the nether part of the
mount. And Mount Sinai was al
together on a smoke, because the
Lord descended upon it in fire ; and
the smoke thereof ascended as the
smoke of a furnace, and the whole
mountain quaked greatly. And
when the voice of the trumpet
sounded long, and waxed louder
and louder, Moses spake, and God
answered him by a voice " (Ex.
xix. 16-19). After giving some
further instructions to the people
through Moses, God himself spoke
to them from the top of Sinai, say
ing, " I am the Lord thy God, who
brought thee out of the land of
Egypt, and out of the house of
bondage. Thou shalt have no
other gods before me," etc. Thus,
in an audible voice, he delivered to
them all the words of the Deca
logue; and in the meantime, "all
the people saw the thunderings and
the lightnings, and the noise of
the trumpet, and the mountain
smoking. And when the people
saw it, they removed and stood afar
off. And they said unto Moses,
Speak thou with us, and we will
hear ; but let not tho Lor6J speak

stoned [or thrust through with
a dart] :
(21) And so terrible was the
sight that z Moses said, I exceed
ingly fear and quake :)
(20) J) BoXiSi KaraTotev»rjo-erai Rec. Omit
ted by Lach., Tisch., T. S. Green, Alford,
N, a, c, d, etc., Vulgate, P. Syriac, Coptic,
Jsthiopic, Armenian, etc.

with us, lest we die " (Ex. xx. 18,
19). Thus they " entreated that
the word should not be spoken to
them any more."
20. For they could not en
dure that which was com
manded. — Our author now assigns
parenthetically the reason why the
ancient Hebrews felt so much
terror and alarm, as they stood at
the foot of Sinai, in the immediate
presence of God, and heard from
his own lips, in awful solemnity,
the words of the Decalogue.
" They could not bear that which
was commanded, If even a beast
touch the mountain, it shall be
stoned." The original decree as
given in Exodus xix. 12, 13, is as
follows : " And thou shalt set
bounds unto the people round
about, saying, Take heed to your
selves, that ye go not into the
mount, or touch the border of it;
whosoever toucheth the mount shall
surely be put to death : there shall
not a hand touch it, but he shall
surely be stoned or shot through ;
whether it be a beast or a man, it
shall not live." The Apostle
quotes freely from the Hebrews,
giving in this, as in many other in
stances, the substance but not the
exact words of the original. The
phrase " thrust through with a
dart," is manifestly an interpola
tion from the Septuagint, intro
duced into our text by some post-
apostolic writer. See critical note.
21. And so terrible was the"
sight, etc. — No such saying of
Moses, as that given in our text, is

xii. 22.]

HEBREWS.

359

(22) But 'ye are come unto
1 Psa. ii. 6 ; xlviii. 2 ; cxxxii. 13,
14 ; Joel. ii. 32 ; Kev. xiv. 1.
2Ch. xi. 10, 16; xiii. 14; Psa.
Ixxxvii. 3 ; Gal. iv. 26 ; Bev. xxi. 2,
10 ; xxii. 19.

found in the Pentateuch. And
hence the question has been often
asked and considered, " Whence
did our author obtain these
words?" Some think that he ob
tained them from Jewish tradition,
while others suppose that this is a
mere inference of Paul, drawn
from the appalling circumstances
of the case. But how very absurd
and unsatisfactory are all such hy
potheses I The only proper answer
to such questions is to be found in
the promise which Christ gave to
the Apostles touching all such mat
ters: "Howbeit," says he, "when
the Spirit of truth is come, he will
guide you into all truth" (John xvi.
13). See also John xiv. 26, and 1
Cor. ii. 10-13. The Holy Spirit,
then, was Paul's infallible guide in
writing every word and sentence
of this Epistle. From it, and not
from Jewish tradition or logical in
ference, he learned whatever facts
and principles were necessary for
our edification, as well as for the
edification and encouragement of
his own persecuted and disheart
ened Hebrew brethren.
The occasion of this utterance
was probably that to which Moses
himself refers in Ex. xix. 19 :
"Moses spake, and God answered
him by a voice." When Moses
went up into the mount, and " drew
near to the thick darkness " out of
which issued the thunders, and
lightnings, and the great fire which
burned to the midst of heaven, it
seems that his courage failed, and
he spoke tremblingly. But when
God answered him encouragingly,
his fears were allayed. The whole

mount Sion, and unto z the city
of the living God, the heavenly
Jerusalem, 3and to an innumer
able company of angels,
3 Deut. xxxiii. 2; Psa. lxviii. 17;
Dan. vii. 10 ; Jude 14 ; Rev. v. 11.

scene, however, was awful in the
extreme, and served to strike terror
into the hearts of all Israel.
" Their drawing nigh," as Delitzsch
well observes, "was at the same
time a shrinking back, a remaining
at a distance. The mount of Di
vine revelation was to them unap
proachable ; the Divine voice was
full of terror ; and yet it was only
the visible and tangible forms of
nature through which God then
manifested, and behind which he
hid himself. The true and inward
communion with God had not yet
been revealed. It was necessary
that the law should first bring men
to a painful consciousness of the
hinderanoes opposed to such com
munion by sin, and their longing
excited and intensified that such
hinderanoes might be taken away.
Under the New Covenant, we have
no longer a tangible mountain as
the place of Divine revelation, and
that made only from a distance ;
but heaven itself, a divine and su-
persensual world, is now thrown
open, and we are permitted our
selves to approach there the very
throne of Go,d ; it is thrown open
for us by the Mediator of the New
Covenant, and made approachable
by us through his atoning blo.o.d."
All this the Apostle now proceeds
to explain and illustrate by a series
of the most sublime, and interest
ing specifications.
22. But ye are come unto
Mount Sion, — The exact topogra
phy of Mount Sion, or rather Mount
Zion CII''!?, X«i») is still a matter
of inquiry. The name seems to
have been at first limited to the

360

HEBREWS.

[xii. 23.

(23) To ' the general assembly
and. 2 church of the first-born,
'which are written in heaven,
1 Amos v. 21.
2 Ex. iv. 22 ; xiii. 2 ; Jer. xxxi. 9 ;
Jas. i. 18 ; Bev. xiv. 4.
3 Psa. lxix. 28 ; Luke x. 20 ; Phil.
iv. 3 ; Eev. iii. 5 ; xx. 15.

mount in the south-western part of
the city of Jerusalem, but it was
afterward made to embrace Mount
Moriah; and in some instances, it
seems to have included the site of
the entire city, just as it is some
times used by metonymy for the
city itself. See, for example, 1
Mace. iv. 37, 60; v. 54; vi. 48, 62;
vii. 33. Being then the seat of
both the royal and sacerdotal au
thority, it was properly called the
"holy hill of Zion" (Psa. ii. 6),
and the chosen habitation of Jeho
vah (Psa. exxxii. 13). And hence
it seems to be used in our text as a
type of heaven itself, the mount of
God, the site of the heavenly Jeru
salem. To this intangible and
glorious mountain, Christians have
dow come by virtue of their citi
zenship in the kingdom of heaven :
" for our citizenship is in heaven,
from whence also we look for the
Savior, the Lord Jesus Christ"
(Phil. iii. 20).
and unto the city of the liv
ing God, the heavenly Jerusa
lem. — That is, the city where God
dwells ; the city of which he is the
Architect and Builder, and which
is here called symbolically "the
heavenly Jerusalem." During the
most prosperous period of the Old
Economy, under the reign of David
and Solomon, Jerusalem was the
metropolis of the whole kingdom
of Israel. Thither the tribes of
God went up to offer their sacrifices
and to pay their vows (Psa. exxii).
There Btood the typical throne of
David, and there also was the She-

and to * God the Judge of all,
and to 5 the spirits of just men
made perfect,
4 Gen. xviii. 25 ; John v. 22 ; Acts
xvii. 31 ; 1 Pet. ii. 23.
5 1 Cor. xiii. 12 ; 2 Cor. v. 8 ; Phil.
i. 21-23; iii. 1, 2; Col. i. 12; Bev.
vii. 13-17.

kinah, the symbol of God's pres
ence in the Most Holy Place of the
Tabernacle and Temple. And
hence it came to pass that this city
was made typical of the metropolis
of the kingdom of the Messiah,
the heavenly Jersualem, " the city
which hath the foundations," whose
site is the heavenly Mount Zion,
which abideth forever. See refer
ences. To this celestial city, the
antitype of the city of David, all
now come who put on Christ and
become citizens of his kingdom.
The Apostle does not of course
mean to say that those of us who
are still in the flesh have yet actu
ally entered these celestial man
sions, but as all foreigners who be
come citizens of these United
States may, wherever located, be
said to have come to their metropo
lis ; so, also, though in a much
higher sense, may all who are
translated from the kingdom of
darkness into "the kingdom of
God's dear Son," be said to have
come to Mount Zion, and to the
heavenly Jerusalem.
23. And to an innumerable
company, . etc. — The critics are
much divided with regard to the
proper construction and punctua
tion of this and the two following
clauses. The words of the original
are plain enough, and may be
fairly rendered without any marks
of punctuation as follows : And to
myriads of angels a festive assem
bly and to the church of the first
born who are enrolled in heaven.
But how is this to be punctuated ?

xii. 23.]

HEBREWS.

361

The following methods have been
proposed: (1) And to myriads, a
festive assembly of angels; and to
the church of the first-born who
are enrolled in heaven (Griesbach,
Knapp, Bohme, Kuinoel, Moll) ;
(2) And to myriads of angels, a fes
tive assembly; and to the church
of the first-born who are enrolled in
heaven (CEcumenius, Theophylact) ;
(3) And to myriads of angels ; to the
festive assembly and church of the
first-born who.are enrolled in heaven
(Elzevir, Beza, Lunemann, Hof
mann, English Version) ; (4) And
to myriads, a festive assembly of
angels and the church of the first
born who are enrolled in heaven
(Bengel, Lachmann, Ebrard, Del
itzsch, Alford). I have thus
plainly indicated the several modes
of punctuation, so that the thought
ful reader may see and judge for
himself. More than this is I
think unnecessary. A discussion
of their relative merits would be
tedious and uninteresting to most
readers. It seems to me, however,
that the choice lies between the
first and the fourth, and that of
these, the first is the most simple
and natural. For it is manifestly
the intention of the writer to intro
duce each of the leading members
of this majestic sentence by means
of the conjunction " and " (xai),
and to add such as are only ex
planatory without the use of any
connecting particle. Keeping this
in view as one of our distinctive
landmarks, the whole sentence may,
I think, be fairly rendered as fol
lows: But ye' have come near to
Mount Zion ; and to the city of
the living God, the heavenly Jeru
salem; and to myriads, a festive
assembly of angels; and to the
church of the first-born who are en
rolled in heaven ; and to God the
Judge of all ; and to the spirits of
just ones made perfect; and to
Jesus the Mediator of the New
31

Covenant; and to the blood of
sprinkling which speaks better
[more encouragingly] than Abel.
The word myriads is often applied
to the hosts of angels (Deut. xxxiii.
2; Psa. lxviii. 17; Dan. vii. 10;
Jude 14; Kev. v. 11), but as this
is not its exclusive use in the
Scriptures, it was necessary to add
the explanatory phrase, " a festive
assembly of angels." The word
rendered general assembly (rtavr]-
yuptf) means properly an assembly
of all the people, met to celebrate
a public festival. Here, it denotes
the joyful and multitudinous assem
bly of angels around the throne of
God, who there forever celebrate
his praises (Kev. v. 11 ; vii. 11, 12).
and church of the first-born
who are written in heaven. —
This has reference to the church
of Christ on earth, all the members
of which are, on account of their
high honors and privileges, called
"the first-born," just as Christ is
himself called " the First-born of
every creature " (Col. i. 15). "Of
his own will," says James, " begat
he us [all Christiana] with the
word of truth, that we should be a
kind of first-fruits of his creatures "
(Jas. i. 18). These first-born of
God are also still further honored
by having their names all registered
in heaven, as citizens of the New
Jerusalem. See Luke x. 20 ; Phil.
iv. 3. " There is," says A. Clarke,
" allusion here to the custom of
enrolling or writing on tables the
names of all the citizens of a par
ticular city ; and all those, thus reg
istered, were considered as having
a right to live there, and to enjoy
all its privileges. All genuine be
lievers are denizens of heaven :
that is their country, and there
they have their rights."
and to God the judge of all.—
God himself in his own proper per
son judges no one (John v. 22);
but he judges all by Jesus Christi

362

HEBREWS.

[xii. 24.

(24) And to ' Jesus the Medi
ator of the New Covenant, and
to " the blood of sprinkling, that
* speaketh | better things : a better
thing | than that of Abel.

1 Chap. viii. 6 ; 1 Tim. ii. 5.
2 Chap. ix. 14, 23; x. 22; Ex. xii.
7, 22 ; xxiv. 8 ; 1 Pet. i. 2.
3 Chap. xi. 4 ; xii. 1.
(24) Kpelrrova Rec. KpelTTov Lach., Tisch.,
T. S. Green, Alford, N, a, c, d, x, l, m, ete.

(Acts xvii. 31); and hence he is
properly called " the Judge of all."
"The Judge of all the earth will
do right" (Gen. xviii. 25).
and to the spirits of just men
made perfect. — That is, to the
spirits of all the redeemed, from
Abel downward to the present time.
These just ones have finished their
course and reached the goal of their
destiny. And, " therefore, they are
before the throne of God, and serve
him day and night in his Temple;
and He that sitteth on the throne
shall dwell among them. They shall
hunger no more ; neither thirst any
more ; neither shall the Sun light on
them, nor any heat. For the Lamb
who is in the midst of the throne
feeds them, and leads them unto
fountains of water of life ; and God
shall wipe away all tears from their
eyes " (Rev. vii. 15-17).
24. And to Jesus the Mediator
of the New Covenant. — The Isra
elites at Sinai drew near to Moses,
as the Mediator of the Old Covenant;
but Christians now draw near to
Christ, as the Mediator of the New
Covenant. See note on ch. viii. 6.
He it is " who of God is made unto
us wisdom, and righteousness, and
sanctification, and redemption " (1
Cor. i. 30), and through whom "we
have access into this grace wherein
we now stand, and rejoice in hope
of the glory of God " (Bom. v. 2).
and to the blood of sprink
ling. — This is the same as the blood
of Jesus, by means of which the
New Covenant was ratified (ch. x.
14-18), and through which the
hearts of all Christians have been
sprinkled from an evil conscious
ness (ch. ix. 14; x. 22). There is

an allusion here to the ratification
of the Old Covenant by the sprink
ling of blood (Ex. xxiv. 8), and also "
to the sprinkling of the blood of
atonement (Lev. xvi. 14, 15).
which speaketh better things
than tnaf of Abel: or rather,
Which speaks belter than Abel
speaks (xpEittov XaXoivti rtapa, tov
'Aj3e*.). See critical note. Here
again the critics are divided. The
common opinion is that the blood
of Christ calls for mercy ; whereas
the blood of Abel calls for venge
ance (Calvin, Ebrard, Stuart, Scott,
Bloomfield, Delitzsch, Alford). But
as Adam Clarke says, "This in
terpretation reflects little credit
on the understanding of tho Apos
tle. To say that the blood of
Christ speaketh better things than
that of Abel, is saying little indeed.
It might speak very little good to
any soul of man, and yet speak
better things than that of Abel,
which speaks no good to any human
creature, and only called for venge
ance on him that shed it." The
meaning of the passage then fairly
construed is obviously this : Abel
speaks well, but the blood of Christ
speaks better. " By faith," says
our author, " Abel offered unto God
a more excellent sacrifice than Cain,
by which he obtained witness that
he was righteous, God testifying of
his gifts ; and by it [his faith J he
beingdead yet speaketh" (ch. xi. 4).
What then does he say ? What
did he say to the ancient Patriarchs,
and what does he still say even to
Christians? Evidently this and only
this : that mercy has in some way
been provided for every true be
liever ; that God will in some mys-

xii. 25.]

HEBREWS.

363

(25) 'See that ye refuse not
him that speaketh. For 2 if they
escaped not who refused him
that spake on earth, much more
shall not we escape, if we turn

terious way pardon, justify, and
save all who believe and obey him.
This he said by his faith and obedi
ence in offering to God the required
sacrifice. But he could say no
more: for as yet the way, the truth,
the resurrection, and the life, had
not been made manifest (John xi.
25 ; xiv. 6). The Word had not yet
become flesh; and Jesus had not yet
died for our sins according to the
Scriptures. And, consequently, it
was not yet understood how God
could be* just in justifying the be
liever (Kom. iii. 25, 26). But now
all this is made manifest through
the shedding and application of
Christ's blood. And hence it is that
God has reserved " some better thing
(xpEtitov ti) for us" (ch. xi. 40);
which thing is now fully revealed
through the blood of sprinkling,
which cleanses from all sin.
Such then is the contrast between
the former and the latter dispensa
tions; between the terrors of the
Old Covenant and the more encour
aging privileges of the New. But
as it is a principle of the Divine
government that " wherever much
is given, there also much is always
required," it follows, as our author
now proceeds to show, that the
superior privileges of the Hebrew
Christians served very greatly to in
crease their obligations; and that
there was, in fact, no possible way
for them to escape the righteous
vengeance of God, if they neglected
the great salvation that was so freely
offered to them in the Gospel. See
notes on ch. ii. 1-3.
25. See that ye refuse not him
that speaketh. — The warning
given in this verse is very plain, as

away from him that speaketh
from heaven :
1 Prov. i. 24 ; Jer. xi. 10 ; Acts vii.

35.

2 Chap. ii. 2, 3 ; iii. 17 ; x. 28, 29.

well as very solemn and emphatic.
But who is he that speaketh ? Cer
tainly not Christ, as Mediator of
the New Covenant (Chrysostom,
Oilcumenius, Ebrard, Stuart, Clarke,
Bloomfield), but God himself in
Christ, as in ch. i. 1 (Grotius, Bleek,
Scott, Delitzsch, Alford, Moll). God
anciently spoke from Sinai through
Moses and the administration of
angels, but now he speaks to us
from Heaven through his own
Son. It was the voice of Jehovah
that once shook Sinai from its sum
mit to its deepest foundations ; and
it is his voice which, according to
Haggai (ch. ii. 6, 7), will once more
shake both the Earth and the
Heavens. The context will mani
festly allow of no other interpreta
tion. The same Almighty Sovereign
who in the twenty-ninth verse is
represented as " a consuming fire,"
is the speaker in both instances.
The greater obligations of Chris
tians do not, therefore, arise from
the fact that they are now addressed
by a speaker of greater dignity and
authority ; but simply from the fact
that Goi himself now speaks to us
through different media and under
different circumstances. This is
made plain by the reasoning of the
Apostle in the beginning of the
second chapter. "We ought," he
says, " to give the more earnest
heed to the things which we have
heard, lest at any time we should
be drifted away from them. For if
the word spoken [by God] through
angels was steadfast, and every
transgression and disobedience [of
that word] received a just recom
pense of reward, how shall we
escape, if we neglect so great a sal-

364

HEBREWS.

[xii. 26.

(26) ' Whose voice then shook
the earth : but now he hath
promised, saying, 2 Yet

once

vation '' which God has, in these last
days, revealed to us in and through
his own dear Son?
26. Whose voice then shook
the earth : that is, when he spoke
to the Israelites from Mount Sinai
(Ex. xix. 18). To this in connection
with the other stupendous miracles
of the Exodus, the Psalmist beauti
fully and encouragingly refers in
Psa. cxiv. 1-4. " When Israel;" he
says, " went out of Egypt, the house
of Jacob from a people of strange
language ; Judah was his sanctuary,
and Israel his dominion. The sea
saw it, and fled : Jordan was driven
back. The mountains skipped like
rams, and the little hills like lambs."
but now he hath said, Yet
Once more, etc. — The reference
here is to the prophecy of Haggai
ch. ii. 6, 7, relating primarily to
the building of the second Temple
by Zerubbabel; the historical cir
cumstances of which may be briefly
stated as follows : The Temple of
Solomon had been destroyed by the
Chaldeans about 588 B. C. (2 Kings
xxv. 1-17). And in the year 536
B. C, Cyrus the Great, king of
Persia, issued a decree, permitting
all Jews, who were willing, to re
turn to Jerusalem and rebuild the
Temple (Ezra i. 1-11). More than
forty-two thousand of them grate
fully accepted the privilege, and
set out immediately under Zerub
babel the governor, and Joshua the
High Priest (Ezra ii. 46 ; Neh. vii.
66). They first, after their return,
set up the altar of burntofferings
and offered the required sacrifices
(Ezra iii. 1-6); and on the second
month of the second year the founda
tion of the Temple was laid with
shoutings of joy and gladness on
the part of the multitude (Ezra iii.

more I shake not the earth only,
but also heaven.
1 Ex. xix. 18 ; Psa. cxiv. 6, 7.
2 Isa. ii. 19 ; Joel iii. 16 ; Hag. ii. 6, 7

8-11). But some of the old men
who had seen the first Temple in
all its glory, when they saw the
great inferiority of the second, wept
with a loud voice (Ezra iii. 12).
This, of course, greatly discouraged
the hearts of the people : and be
sides, the Samaritans and other
hostile tribes, by their violent op
position and misrepresentations, so
weakened the hands of the Jews
that but little more was done dur
ing the short remnant of the reign
of Cyrus and the reign of his suc
cessor, Ahasuerus or Cambyses.
And in the reigu of Artaxerxes
(Smerdis the Usurper), the work
was, by his decree, wholly suspended
(Ezra iv. 24). But in the second
year of the reign of Darius Hys-
taspes (519 B. C.), God stirred up
the minds of the people, by the
prophecies of Haggai and Zechariah,
to begin again the work of rebuild
ing the Temple. The first message
of Haggai was delivered to Zerub
babel and Joshua on the first day
of the sixth month of the second
year of Darius, in which he severely,
reproves the people for neglecting
the Temple (Hag. i. 1-11). His
appeal was successful: for on the
twentieth day of the same month,
the work of rebuilding was com
menced. But in order to comfort
and encourage the hearts of those
who were mourning over the mani
fest inferiority of this second Tem
ple, Haggai was sent to them again
on the twentieth day of the month
following, and directed to say to
them that God was with them to
give them success in their labors;
and to assure them that the glory
of the second Temple would even
surpass the glory of that which was
builded by Solomon. " For thus

Xli.

26.]

HEBREWS.

365

P

saith the Lord of hosts, yet once, it
is a little while, and 1 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 ; and I will
fill this house with glory, saith the
Lord of hosts. The silver is mine,
and the gold is mine, saith the
Lord of hosts. The glory of this
latter house shall be greater than
that of the former, -saith the Lord of
hosts ; and in this' place will I give
peace, saith the Lord of hosts "
(Hag. ii. 6-9).
On this passage it may be well to
remark (1) that the second Temple
derived its chief glory from the
resence of Him who, as the
Savior of the world, is here called
"the Desire of all nations." In
all other respects the temple of
Zerubbabel even with the additions
that were made to it by Herod the
Great, was quite inferior to that of
Solomon. For in it, as the Jews
themselves confess, the chief glory
of Solomon's Temple was wholly
wanting. It had no Ark of the
Covenant, no Mercy-seat, and no
Shekinah. No symbol of God's
presence was there manifested, un
til the Word became flesh and
dwelt among his people. I know it
is often said that "the desire of
all nations " can have no reference
to the Messiah ; because, says the
objector, " the word desires is in
the plural number." But this is
not the case in the Hebrew. In the
Septuagint, the corresponding word
is in the plural; the choice things
(td ixXExtd) of all the nations shall
come : but in the Hebrew the word
is singular; the desire (n??r!) of
all the nations shall come. True,
indeed, the verb come (,x?) is in
the third person plural, masculine,
showing that the noun, though in the
feminine singular, really conveys
the idea of a masculine plural ; in
dicating most likely the royal maj

esty of Christ and the super-
abounding fullness of the blessings
of his mediatorial reign. He is
called the Desire of all nations (a)
because he alone is capable of sat
isfying their desires; and (b) be
cause for some time before the
coming of Christ there was a very
general expectation among the civ
ilized nations that the Golden Age
would soon be restored through the
righteous administration of some
great one who was about to be born
in Judea, and who would give to
the Jews the dominion of the
world. To this Tacitus refers as
follows: "There was," he says,
" in the minds of many a conviction
that it was contained in the ancient
writings of the Priests, that at that
very time it would come to pass
that the east would acquire strength,
and that those, who had gone forth
from Judea would become the mas
ters of affairs" (Hist. v. 13). Sue
tonius also testifies to the same
effect: "Throughout the whole
east," he says, "an old and firmly
fixed opinion became prevalent that
it was included in the decrees of
fate, that those who had gone forth
from Judea should at that time be
come the masters of affairs " (In
Vesp. c. 4). (2) It is obvious that
the shaking of the heavens and the
earth was to commence soon with
the coming of the Messiah and the
inauguration of the new era under
him. For says God by the Prophet,
" It is yet but a little while when I
will shake once for all (fnx, drta%)
the heavens, and the earth, and the
sea, and the dry land ; and I will
shake all the nations ; and the De
sire of all the nations shall come,
and I will fill this house with glory."
The shaking of the world is there
fore chronologically connected with
the coming of the Messiah-; but
the Prophet does not say explicitly
how long this shaking of all things
will continue. This is more clearly

366

HEBREWS.

[xii. 27, 28.

(27) And 'this word, Yet
once more, signifieth the remov
ing of those things that are
' Psa. cii. 26, 27 ; Ezek. xxi. 27 ;
Joel ii. 31 ; Matt. xxiv. 35 ; 2 Pet.
iii. 10-13.
2 Isa. ix. 7; Dan. ii. 44; Matt.
xxv. 34; 2 Pet. i. 11.

shaken, as of things that are
made, that those things which
can not be shaken may remain.
(28) Wherefore we receiving
2 a kingdom which can not be
(28) oiSoCs Kai tWojiiw Rec. Gries. Kn.
Del., X, L, etc. — eMaSeias (cai Seovs Lach.,
Tisch., T. S. Green, Alford, N, A, c, D, etc.

indicated by the Apostle in what
follows. 27. And this word, Yet once
more, etc. — The Apostle now ex
plains what is meant by the phrase,
Yet once more (tti artai,). It de
notes, he says, " the removal of the
things shaken, as of things which
have been made, so that the things
which are not shaken may remain."
That is, since there is to be but one
more shaking of all things, it is
implied in this phrase, " Yet once
more," that the shaking will con
tinue until all things perishable
shall be removed; so that nothing
will remain but what is eternal
and immutable. It will continue
therefore until Judaism and all
false systems of religion and phil
osophy are taken out of the way;
until the kingdoms of the world
shall become the kingdom of our
Lord and of his Christ (Bev. xi.
15) ; and until the heavens and the
earth which are now shall be trans
formed into new heavens and a new
earth, wherein nothing but right
eousness will forever dwell. For
Christ came not merely to remove
the shadows of the Old Economy,
and to introduce the sublime reali
ties of the New ; but he came also
to destroy the works of Satan (ch.
ii. 14), and to establish a kingdom
which will endure forever (2 Pet. i.
11). And consequently he must
reign and shake the world until his
mission shall be fully accomplished
(1 Cor. xv. 24, 25).
as of things that are made:
— That is, made by art or man's

device, and are therefore perishable.
For "allflesh is grass, and all its glory
as the flower of grass : the grass
withereth, and the flower falleth
away; but the word of the Lord
endureth forever" (1 Pet. i. .24,
25). that those things which can
not be "shaken may remain.—
These are all such as have their
foundation in the nature and truth
of God; having particular refer
ence, however, to the kingdom of
Christ. Judaism with all its splen
did ritual was, like a work of art,
made for a temporary purpose ;
and, like all things else of the
same class, it was destined to pass
away when its end was accom
plished. But the kingdom of
Christ is wholly different. Its ob
ject is not temporal but eternal.
It was set up during the shaking
of thrones and kingdoms, and it
will continue when the heavens
shall have passed away as a scroll
(1 Cor. xv. 24; 2 Pet. i. 11). And
hence it follows that the kingdom
of Christ can never, like Judaism,
give place to any thing better (Dan.
ii. 44) ; for " this," says Peter, " is
the true grace of God wherein ye
stand" (1 Pet. v. 12). God has
nothing better to offer to any man
than salvation through Christ.
The man, therefore, who rejects
Christ and his kingdom seals of
necessity his own eternal condem
nation. 28. Wherefore we receiving a
kingdom, etc. — Since it is true
that we Christians have received a

xii. 28, 29.]

HEBREWS.

367

moved, let us have grace, where
by we may serve God accepta-
'Ch. x. 27; Lev. x. 1; Num. xi.
1 ; xvi. 35; Deut. iv. 24; Psa. 1. 3;
xcvii. 3.

kingdom which can not, like the
Jewish Theocracy and false sys
tems of religion and philosophy, be
shaken and removed, let us hold
fast our confession: let us by pa
tiently and perseveringly submit
ting to the will of God in all
things, obtain from him such meas
ures of grace as will enable us to
serve him with "godly fear and
dread." 29. For our God is a consum
ing fire.- — This is a quotation from
Deut. iv. 24. It is cited here as
furnishing an additional reason
why we should serve God with
"godly fear and dread." To the
faithful in Christ Jesus, God is life,
and light, and love: but to the
willfully disobedient he has always
been " a consuming fire." See ref
erences. Nothing, therefore, re
mains for the apostate and the
finally impenitent but " a certain
fearful looking for of judgment and
fiery indignation which shall de
vour the adversaries." REFLECTIONS.
1. It is pleasant to think of the
many faithful witnesses for the
truth, who having finished their
course now stand to encourage ug
in our conflicts with the world, the
flesh, and the deviF(v. .1). These
by their own heroic example have
elearty demonstrated that the way
of duty, though strait and narrow,
may nevertheless be trodden by all,
as the way that leads to certain
victory. This should encourage us
to " lay aside every weight and the
sin which so easily besets us," so
that we too may run with patient

bly with reverence and godly
fear: (29) For 'our God is a con
suming fire.

endurance " the race that is set be
fore us."
2. But our main ground of en
couragement is to be found in the
example of Jesus, the Leader and
Perfecter of the faith, " who for
the joy that was set before him en
dured the cross," and through it
triumphed over all his and our
enemies (w. 2, 3).
So full of instruction indeed is his
whole life that it of itself serves us
as a general directory, and gives us
comfort and consolation under all
the circumstances of our earthly
conflict. When tempted, for in
stance, it will always assist us to
say with Jesus, " It is written," " It
is written," "It is written;" and
when sorely persecuted for right
eousness' sake, the best we can do
is to say in the spirit and temper
of our great Exemplar, " Father,
forgive them, for they know not
what they do."
3. It is a good thing to be
afflicted, (1) because it serves to
mortify the flesh with its affections
and its lusts ; (2) because it serves
to keep us humble and mindful of
our mortality ; and (3) because it
serves to purify our hearts, and so
to make us partakers of God's holi
ness (vv. 4-11). Thus it is that
our light afflictions which are but
for a moment, serve in the provi
dence of God to work out for us a
far more exceeding and eternal
weight of glory. To those who
have their portion in this life, and
whose daily concern is about what
they shall eat, and what they shall
drink, and wherewithal they shall
be clothed, 1 know all this appears
very absurd. But not so to the

368

HEBREWS.

true child of God who looks upon
the present as but a preparation
for the eternal world that is be
yond. To him every thing appears
in the light of a blessing which
serves to purify his heart, and so to
prepare him for the high and holy
destiny that is set before him.
Let us then with Paul ever glory in
tribulation, "knowing that tribula
tion worketh patience; and pa
tience, experience ; and experience,
hope;" and that all things in fact
"work together for good to them
that love God."
4. Many for whom Christ died
go to perdition through our inex
cusable neglect (w. 12-17). This
is true not only of many who are
still in the world, and who if prop
erly cared for might be converted
and brought into the fold of Christ;
but it is also equally true of many
weak and sickly ones in the Church,
whose hands are hanging down,
whose knees have become feeble,
and who are even now ready to
perish for want of the proper aid,
sympathy, and support of their
brethren. This ought not so to be.
And it would not be so did we but
realize as we should our relations
to each other, and our obligations
to the one living and supreme head.
But when, alas ! will this lesson be
duly learned by the professed follow
ers of the Lord Jesus ? "Brethren, if
a man be overtaken in a fault, ye
who are spiritual restore such a one
in the spirit of meekness ; consid
ering thyself, lest thou also be
tempted. Bear ye one another's
burdens, and so fulfill the law of
Christ" (Gal. vi. 1, 2).
5. The object of God in provid
ing and revealing to us the whole
economy of redemption, is to make
us holy as he himself is holy (v. 14).
Without this all else will be in
vain: our confession will avail us
nothing, nor will our baptism, nor
our alms, nor our prayers. For

" without holiness no man shall see
the Lord"; and unless we see him,
and have fellowship with him, -
Heaven itself will be no Heaven to
us. In that event the hell within
us would in fact only be made
deeper and deeper by the infinite
contrast of the' Heaven without us.
How earnestly then we should all
strive after holiness of heart and
purity of life; and how earnestly
we should beseech God day by day
to search our hearts and lead us
" in the way eyerlasting."
6. The vail that now conceals
God from the eyes of sinful mortals
is "a vail woven by the hand of
Mercy" (vv. 18-21). If the chil
dren of Israel could not bear to
look on even the natural phenome
na through which God manifested
himself on mount Sinai, what must
have been the consequence if the
vail had been wholly removed, and
the full-orbed glory of Jehovah's
power, and majesty, and holiness,
had been allowed to burst forth in
all its infinite splendor and fullness
on the astonished eyes and trem
bling hearts of the multitude!
Such a sight would have been too
much for poor sinful mortals (Ex.
xxxiii. 20). And hence we can
never be sufficiently thankful, that
even under the more benign influ
ences of the New Covenant, God
deals with us through the medium
of a Mediator. We are not yet pre
pared for any higher and fuller
manifestations of his glory than
what we now see in the face of Je
sus. But thanks be to God, that the
time is coming when we shall see
his face and when his name shall
be on our foreheads (Rev. xxii. 4).
Then we shall see as we are seen,
and know even as also we are
known (1 Cor. xiii. 12).
7. How very near and dear are
our relations to God, to Christ, to
holy angels, aud to the spirits of
the redeemed (vv. 22-24). We are

HEBREWS.

369

no longer strangers and foreigners,
but fellow-citizens with the saints
made perfect. For in covenant we
have already come to mount Zion ;
and' to the city of the living God,
the heavenly Jerusalem ; and to a
countless host of angels composing
as it were a joyful and festive as
sembly around the throne of God ;
and to the Church of the first-born
whose names are registered in
Heaven; and to God the judge of
all; and to the spirits of the just
made perfect; and to Jesus the
Mediator of the New Covenant;
and to the blood of sprinkling
which speaks more encouragingly
than even Abel speaks by his faith
and obedience. Who, then, would
ever think of turning back to the
weak and beggarly elements of this
world? Who would renounce this
holy society and these high and
holy relations for the society and
fellowship of Satan and his angels?
May God save us all from' such folly
and madness.
8. Paul was not an advocate of
either the Popish dogmas about
purgatory, or of the doctrine of soul-
sleeping (v. 23). With him it was
a fundamental article of faith that
" to be absent from the body is to
be present with the Lord" (2 Cor.
v. 8); and to be present with the
Lord is to be " made perfect." And
hence he himself preferred to de

part and to be with Christ (Phil.
i. 23). 9. Rejection of the highest grace
is always followed by the severest
punishment (v. 25). And conse
quently our destiny will be even
more intolerable than that of the
disobedient Israelites, if we neglect
the overtures of mercy that are now
offered to us in the Gospel.
10. The Gospel is God's last man
ifestation of mercy for the recovery
of lost sinners (v. 28). When
Christ comes the second time, it
will not be to convert the world,
but to judge it. It will be to raise
the dead saints (1 Thess. iv. 16); to
change the living (1 Thess. iv. 17);
to renovate the world by fire (2
Thess. i. 7, 8; 2 Pet. iii. 7-13); to
raise the wicked out of the molten
mass (John v. 28, 29; Acts xxiv.
15) ; and then to reward every man
according to his works (Matt. xvi.
27; xxv. 31-41; Rom. ii. 5-16; 2
Tim. iv. 1). It will not be to set
up a new kingdom on earth, but
simply to bring to an end his med
iatorial reign, and then will he de
liver up the Kingdom to the Father
(1 Cor. xv. 24, 25). "Wherefore
[since] we have received a king
dom which can not be moved, let us
have grace whereby we may serve
God acceptably with reverence and
'godly fear."

SECTION Xn (xiii. 1-25).

The Apostle has now accomplish
ed his main object in writing this
unique epistle. In trains of pro
found thought and lofty sublimity,

he has presented to us Jesus in all
his varied relations and transcend
ent excellencies : with the hand of
a master he has also traced the
leading features of the economy of
redemption; shown the infinite su-

370

HEBREWS.

periority of Christianity over Juda
ism; and most strikingly and im
pressively illustrated the obligations
of all Christians to follow Jesus,
if need be, " through floods and
flames" on their way to the ever
lasting Zion. And now in conclu
sion, he simply exhorts his brethren
to be faithful in the discharge of
various personal and social duties :
and particularly
1. To love one another as breth
ren in Christ (v. 1).
2. To be hospitable (v. 2)._
3. To sympathize with those in
bonds (v. 3).
4. To be faithful in their mar
riage relations (v. 4).
5. To be satisfied with their con
dition and circumstances (vv. 5, 6).
6. To follow the example and
imitate the faith of their departed
leaders (v. 7).
7. To be firm and stable in the
faith of Christ, who was offered up
without the gate of Jerusalem, in
order to lead our minds away from
that which is symbolical and earth
ly to that which is real and heaven
ly (vv. 8-15).
8. To be benevolent (v. 16).
9. To obey their overseers who
had the care of their souls (v. 17).
10. To pray for himself and es
pecially that he might soon be re
stored to them (vv. 18, 19).
After delivering these several ex
hortations, our author brings the
Epistle to a close as follows :
1. He offers up a brief but ear

nest prayer for their perfection (w.
20, 21).
2. He beseeches them to receive
with favor what he had written for
their encouragement and edification
(v. 22).
3. He announces to them the fact
that Timothy had been set at liber
ty ; and that it was his purpose to
see them in connection with Timo
thy very soon (v. 23).
4. He sends his own salutation
and also that of his Italian brethren
to the elders and saints in Jerusa
lem (v. 24).
5. Benediction (v. 25).
From this general analysis of
the section, we see that it may be
naturally and properly divided into
the following paragraphs :
I. Ch. xiii. 1-7. Exhortation to
steadfast perseverance and fidelity
in the discharge of sundry person
al and social duties.
II. Ch.. xiii. 8-16. Exhortation
to stability in Christian doctrine
and practice; and to avoid being
carried away from the faith of
Christ by unprofitable discussions
and controversies about such mat
ters as clean and unclean meats.
HI. Ch. xiii. 17-19. Our duties
to the overseers and other public
servants of the Church.
IV. Ch. xiii. 20, 21. An earnest
benedictory prayer in behalf of the
Hebrews. V. Ch. xiii. 22-25. Closing re
marks.

xiii. 1.]

. HEBREWS.

371

TEXT A^D OOMMENTAET.

(xiii. 1) 1 Let brotherly love
continue. (2) "Be not forgetful to enter-
'Chap. vi. 10, 11 ; x. 24 ; John xiii.
34, 35 ; xv. 17 ; Eom. xii. 9, 10 ; 1
Pet. i. 22 ; ii. 17.
2 Lev. xix. 34 ; Deut. x. 18, 19 ;

I. Ch. xiii. 1-7. Exhortation to
steadfast perseverance and fidel
ity in the discharge of sundry
personal and social duties.
1. Let brotherly love con
tinue. — In the Greek classics, the
word Philadelphia (fyiXaStXtyla)
means the natural love which broth
ers and sisters have for one an
other; but in the New Testament
it means the love which all Chris
tians should cherish for each other
as members of the one family of
God in Christ. See Rom. xii. 10;
1 Thess. iv. 9; 1 Pet. i. 22; 2 Pet.
i. 7. This cardinal Christian vir
tue is one of the first fruits of that
"faith which worketh by love:"
and accordingly from the beginning
it served to distinguish Christians
from all others as the peculiar peo
ple of God. For we are told that
immediately after the setting up of
the Kingdom, " all that believed
were together and had all things
common." See Acts ii. 44-47.
After this, when tribulations and
persecutions began to abound, " be
cause of the word," the love of
many waxed cold. But it is evi
dent from this Epistle (ch. vi. 10;
x. 32), as well as from Acts of
Apostles (ch. xii. 5, 12 ; xv. 22, 25),
that the ' Christians of Palestine
continued to cherish for one an
other a feeling of fraternal affec-

tain strangers : for thereby s some
have entertained angels una
wares. Matt. xxv. 35, 43 ; Rom. xii. 13 ; 1
Pet. iv. 9.
3 Gen. xviii. 2-10 ; xix. 1-3 ; Judg.
xiii. 15.

tion. And hence our author sim
ply says to them, " Let brotherly
love continue."
2. Be not forgetful to enter
tain strangers. — The duty of
kindness to strangers was enjoined
by the Law of Moses. " The stran
ger (1J , Sept. rtpoa^xvtos) that dwell
eth with you," said God to the He
brews, "shall be -unto you as one
born among you, and thou shalt
love him as thyself; for ye were
strangers in the land of Egypt"
(Lev. xix. 34). Our author there
fore assumes here, that his brethren
understood their duty in -this re
spect; and he simply admonishes
them not to neglect it. The word
((fiXo^Evla) occurs only here and in
Bom. xii. 13; in both of which
places it is supposed by Delitzsch,
Alford, and others, to denote a mere
exercise of brotherly love. But I
see no sufficient reason for so lim
iting it. It seems rather to denote
an exercise of that love which we
owe to all men (2 Pet. i. 7). For
this virtue, as well as for brotherly
love, the primitive Christians were
very remarkable. Even Julian the
apostate, in his forty-ninth Epistle,
assigns " kindness to strangers " as
one of the means by which their
religion was so rapidly propagated.
For thereby some have enter
tained angels unawares. — There
is reference here no doubt to Abra-

372

HEBREWS.

[xiii. 3, 4.

(3) 'Remember them that are
in bonds, as bound with them ;
and 2them that suffer adversity,
as being yourselves also in the
body. ' Chap. x. 34 ; Matt. xxv. 36, 43 ;
Phil. iv. 14-19 ; Col. iv. 18; 2 Tim.
i. 16-18.
2 Rom. xii. 15; 1 Cor. xii. 26; 1
Pet. iii. 8.

ham and Lot (Gen. xviii. 2-10; xix.
1-3); and perhaps also to some
other cases not recorded in- the Holy
Scriptures. The idea of the Apostle
is this ; that the free and liberal ex
ercise of this social virtue may be
of very great service to ourselves as
well as to others. Our guests may
often be messengers sent to us from
God, for our own special benefit, as
were the angels who saved Lot and
his family from the ruin of Sodom.
At all events, they give us an op
portunity of showing to the world
our love for Christ, and our respect
for his laws and ordinances. I
know it may be said, that the es
tablishment of so many hotels and
the various other improvements of
modern civilization, have somewhat
lessened our obligations to receive
and entertain strangers. This is
no doubt true to some extent. But
it should not be forgotten that our
mission is to do good to all men as
we have opportunity (Gal. vi. 10) :
and it is written for our encourage
ment that "Whosoever shall give
to drink to one of these little ones
[who believe in Jesus] a cup of
cold water only, in the name of a
disciple, shall in nowise lose his
reward" (Matt. x. 42).
3. Remember them that are
in bonds. — The reference here is
no doubt chiefly to those who were
in bonds on account of their relig
ion; but the injunction may, and
probably does, include prisoners of

(4) s Marriage is honorable in
all, and the bed undefiled: but
4 whoremongers and adulterers
God will judge.
31 Cor. vii. 2; Eph. v. 22-33; 1
Pet. iii. 1-7.
4 1 Cor. v. 1-11; vi. 9, 10; x. 8; 2
Cor. xii. 21 ; Gal. v. 19-21 ; Eph. v.
3-5. (4) Se Rec. Tisch., T. S. Green, c, &, k,
l. yap Alford, Ht A, d1, m, etc.

all classes. All such need our sym
pathy and our aid as far as it can
be given. And as Christ himself
came to preach glad tidings to the
meek, to bind up the broken-hearted,
to proclaim liberty to the captives,
and the opening of the prison to
them that are bound (Isa. lx. 1), so
also we, as his disciples and co
workers, are required to sympa
thize with the prisoners, as if we
ourselves were bound with them;
remembering that so long as we are
in the body we too are subject to
like calamities.
The reader will observe that in
these brief sententious admonitions,
we have all the force, ardor, and
characteristic haste of the great
Apostle of the Gentiles. Most of
what precedes is written with the
care, dignity, and stateliness, which
belong properly to u, regular treat
ise on the sublime themes of re
demption. But in this chapter we
have some of Paul's most charac
teristic life-like sketches.
4. Marriage is honorable in
all: or rather, Let marriage be
honorable in all ; and let the bed
be undefiled ; for fornicators and
adulterers God will judge. This
verse, like the one preceding and
also the one following, is hortatory,
and should be rendered impera
tively. It is so construed by Eb
rard, Stuart, T. S. Green, Alford,
Moll, and most other modern ex
positors. Polygamy and concubin-

xui.

5.]

HEBREWS.

373

(5) Let your l conversation be
without covetousness ; and 2be
content with such things as ye
1 Ex. xx. 17 ; Mark vii. 22 ; Luke
xii. 15-21 ; Eph. v. 3, 5.
2 Matt. vi. 25, 34; 1 Tim. vi. 6-8.

age had long been more or less
tolerated among the Jews ; and all
manner of uncleanness had been
practiced among the Gentiles, often
with the approval of their legisla
tors and their most distinguished
philosophers. And hence the ne
cessity of this injunction: Let your
marriage be held honorable in all
respects, and let your marriage bed
be undefiled: for (yap) fornicators
and adulterers God will judge. Or
as rendered by T. S. Green: "Let
marriage be highly prized in all,
and its bed be undefiled; but (St)
whoremongers and adulterers will
God judge9' (1 Cor. vi. 9, 10).
It is still a question with exposi
tors, whether the phrase " in all "
(iv rtdai) means in all persons or in
all things. The former view is
supported by Erasmus, Luther, Cal
vin, Beza, Stuart, and most other
Protestant commentators; and the
latter, by (Ecumenius, Bleek, De
litzsch, Alford, and most of the Bo-
man Catholic commentators. This
is preferable (1) because it is the
more general, and in fact compre
hends the former : for if marriage is
honorable in all respects, then most
assuredly it is also honorable among
all classes of men. (2) The latter is
most in harmony with Greek usage.
Greek writers generally use the
preposition en (tv) in reference to
things (1 Tim. iii. 11 ; 2 Tim. iv. 5 ;
Titus ii. 9, 10; Heb. xiii. 18) and
para (rtapd) in reference to persons
(Matt. xix. 26 ; Acts xxvi. 8 ; Eom.
ii. 13; 2 Thess. i. 6 ; Jas. i. 27).
5. Let your conversation be
without covetousness. — The word
rendered conversation (tportos)

have : for he hath said, 3 1 will
never leave thee, nor forsake thee.

3 Gen. xxviii. 15 ; Deut. xxxi. 6,
8; Josh. i. v; 1 Chron. xxviii. 20;
Psa. xxxvii. 25.

means properly a turning ; and
hence it is often used metaphorical
ly to denote either a turn of mind or
a habit of life. Here it seems to in
clude both. Let the disposition of
your minds and your habits of life
be without covetousness. That is, let
the whole tenor of your conduct
clearly indicate that your hearts are
not set on acquiring the riches of
this world. For " they that will be
rich," says the same Apostle, " fall
into temptation and a snare, and
into many foolish and hurtful lusts,
which drown men in perdition. For
the love of money is the [a] root of
all evil ; which while some coveted
after, they have erred from the faith,
and pierced themselves through with
many sorrows " (1 Tim. vi. 9, 10).
and be content with such
things as ye have.— This does
not forbid all lawful endeavors to
improve our own condition and
that of others. Such an injunction
would be wholly inconsistent with
what is plainly taught in many
other passages of Scripture. See,
for example, Bom. xii. 11 ; Eph. iv.
28 ; 2 Thess. iii. 11. But the mean
ing of the Apostle is simply this,
that such should be our trust and
confidence in God, that we would
be satisfied with our condition, be
it what it may ; knowing that if we
are only faithful God will cause all
things to work together for our good.
Be diligent in business ; do all that
you can lawfully and consistently to
imprpve your own condition and to
promote the happiness of others; and
then with calmness and resignation
leave all the consequences to God.
for he hath said I will never

374

HEBREWS.

[xiii, 5.

leave thee, nor forsake thee. —
This is given as the reason why
Christians should all be satisfied
with their lot in life, and why they
should be content with such things
as they have. God has said to
every one of his children, " I will
never leave thee, nor forsake thee."
Words almost identical with these
are found in Deut. xxxi. 6 ; and
they are afterward repeated with
some modification in Josh. i. 5 ; 1
Chron. xxviii. 20, etc. The origi
nal promise given by God to the
Israelites through Moses is full of
comfort and consolation; and it
seems therefore to have become a
sort of proverbial expression among
the later Hebrews : for in Philo
(Conf. Ling. § 32) we have the
identical words of our author as
given in the Textus Receptus (oi
fi'r] at dvZi, ovS ov /XT] ot iyxataXsirtu) :
" an oracle," says Philo, " of the all-
merciful God, full of gentleness,
which shadows forth good hopes to
those who love instruction." It
is probable, therefore, that our au
thor quotes here a Bible sentiment,
proverbial among the Hebrews,
without perhaps having direct ref
erence to any one passage of Script
ure. Be this as it may, the senti
ment abounds in both the Old and
the New Testament: in the say
ings of Christ and his Apostles as
well as in the writings of the an
cient prophets. " Take no thought
for your life," says Christ, " what
ye shall eat, or what ye shall drink ;
nor yet for your body, what ye shall
put on. Is not the life more than
meat, and the body than raiment ?
Behold the fowls of the air; for
they sow not, neither do they reap,
nor gather into barns ; yet your
heavenly Father feedeth them. Are
ye not much better than they?"
And again he says, "Why take ye
thought for raiment? Consider
the lilies of the field, how they
grow : they toil not, neither do

they spin ; and yet I say unto you
that even Solomon in all his glory
was not arrayed like one of these.
Wherefore, if God so clothe the
grass of the field which to-day is,
and to-morrow is cast into the
oven, shall he not much more
clothe you, 0 ye of little faith?"
(Matt. vi. 25-30). _
What an infinite contrast we
have given here between the conso
lations of God's word and such as
are offered to us by even the wisest
of the heathen philosophers. In
order to reconcile us to our present
condition, some of them tell us
" that our discontent only hurts
ourselves, without being able to
make any alteration in our circum
stances ; others, that whatever evil
befalls us is derived to us by a
fatal necessity, to which the gods
themselves are subject; while others
very gravely tell the man who is
miserable that it is necessary he
should be so, to keep up the har
mony of the universe, and that the
schemes of providence would be
troubled and perverted were he
otherwise. These and the like
considerations rather silence than
satisfy a man. They may show
him that his discontent is unreason
able, but they are by no means suf
ficient to relieve it. They rather
give despair than consolation. In
a word, a man might reply to one
of these comforters, as Augustus
did to his friend who advised him
not to grieve for the death of a per
son whom he loved, because his
grief could not bring him back
again. " It is for that very reason,"
said the emperor, "that I grieve"
(Spectator, No. 574). How utterly
empty, then, are all such philosoph
ical speculations compared with
the precious promise of our text:
" I will never leave thee, nor forsake
thee." The original form of ex
pression is made as emphatic as
possible.

xui.

6,7.]

HEBREWS.

375

(6) So that we may boldly
say, ' The Lord is my helper,
and 2I will not fear what man
shall do unto me.
(7) Remember them 'which
1 Gen. xv. 1 ; Deut. xxxiii. 29 ;
Psa. cxvm. 6 ; Rom. viii. 31.
2 Matt. x. 28 ; Luke xii. 4, 5.

6. Sothat we may boldly say:—
Or rather, So that we say with con
fidence, The Lord is my helper ;
and I will not fear what man shall
do unto me. This is a quotation
from Psa. cxviii. 6. It forms a
part of the great Hallel or collec
tion of hymns which the Hebrews
were wont to sing at the close of
the feast of Tabernacles. And
hence the manifest propriety of
using the indicative form of ex
pression; We say [i. e., we are
wont to say] with confidence, The
Lord is my helper, etc. The He
brew may be literally rendered ac
cording to the Masoretic pointing,
as follows: Jehovah is for me; I
will not be afraid ; what will man
do to me ? Some critics, as Gries-
bach and Alford, following the He
brew, place a mark of interrogation
at the close of the verse. Thus,
" The Lord is my helper; and I will
not be afraid. What shall man do
unto me?" But others allege with
reason that the use of the conjunc
tion and (xai omitted in some MSS.)
before the second clause, shows an
intentional departure from the He
brew construction ; and they there
fore prefer the declarative form of
our English Version as being more
suitable to the proverbial sentiment
of our text. In both cases, how
ever, the meaning is substantially
the same. For " if God be for us,
who can be against us ? He that
spared not his own Son, but deliv
ered him up for us all, how shall
he not with him also freely give us

have the rule over you, who
have spoken unto you the word
of God : 4 whose faith follow,
6 considering the end of their
conversation. 3 Matt. xxiv. 45 ; Acts ii. 42 ; vi.
3, 4, 8 ; xii. 2 ; Titus i. 5.
4 1 Cor. iv. 6 ; xi. 1 ; Phil. iii. 17.
6 Acts vii. 55-60.

all things?" ¦ So that we may con
fidently say with David, " Though I
walk through the valley of the
shadow of death, I will fear no
evil; for thou art with me: thy
rod and thy staff they comfort me. '
7. Remember them which
have the rule over you:— Or
more literally,. Remember your
leaders (riyovfiiviov) who spoke
(ixdxnaav) to you the word of God ;
carefully considering the issue
(lixfSaaiv) of their manner of life;
imitate their faith. The reference
is to such men as Stephen, James
the brother of John, and other
faithful preachers of the Gospel
who had formerly proclaimed to
the Hebrews the good word of
God, and whose whole course of
life, resulting as it did in a happy
and triumphant death, was worthy
of their admiration and imitation.
" After the author had thus held
up the past as a mirror to the pres
ent, and had called to remem
brance the gaps which death had
made in the church of the He
brews, what could be more appro
priate," says Delitzsch, " than to
raise his thoughts to the immutable
Lord, exalted high above all
change? " This he does in the fol
lowing paragraph.
II. Ch. xiii. 8-16. Exhortation to
stability in Christian doctrine
and practice ; and to avoid be
ing carried away from the faith
of the Gospel by unprofitable
discussions and controversies

376

HEBREWS.

[xiii. 8, 9.

(8) 'Jesus Christ the same
yesterday, and to-day, and for
ever. (9) 2Be not carried | about:
aside | with divers and strange
doctrines. For 3it is a good
1 Ch. i. 12 ; Jas. i. 17 ; Rev. i. 4, 8,
17, 18.
2 Matt.- xxiv. 4, 24 ; Acts xx. 30 ;
Gal. i. 6-9 ; Col. ii. 4, 8 ; 1. Tim. iv.
1-3 ; vi. 3-5.

about such matters as clean and
unclean meats.
8. Jesus Christ the same yes
terday, to-day, and forever. —
This expression is not in appo
sition with the phrase, "the end
of their conversation," as our
translators seem to have thought,
but a proposition on a wholly dis
tinct and separate subject. The
object of the Apostle is to lead and
encourage his brethren not to be
carried away from " the faith which
was once for all delivered to the
saints," by various and strange
doctrines ; but to be firm and reso
lute in their Christian profession.
And as the basis of his exhorta
tion and argument, he reminds
them that Jesus Christ, the Leader
and Perfecter of the faith, is him
self the same yesterday, to-day, and
forever, without even the shadow
of change (Jas. i. 17). And as is
the Leader, so also he insists
should be his followers.
9. Be not carried about with
divers and strange doctrines. —
The corrected reading of the criti
cal note is more in harmony with
the context, and is doubtless correct:
" Be not carried away by various and
strange doctrines." The admoni
tion is general, and may refer to
any doctrines, whether of Jewish
or Gentile origin, that are incon
sistent with the doctrine of Christ,
though the sequel shows that the

thing that the heart be estab
lished with grace; *not with
meats, which have not profited
them that have been occupied
therein. 3 Acts xx. 32; 2 Cor. i. 21; Eph.
iii. 16-19.
4 Rom. xiv. 17 ; Col. ii. 16 ; 1 Tim.
iv. 3; Titus i. 14, 15.
(9) nepupepeaoe Rec. rrapaQepeade Lach.,
Tisch., T. S. Green, Alford, N, A, c, D, M,
d, f, Vulgate, P. Syriac, Coptic, etc.

former are particularly intended.
The metaphor seems to be taken
from a ship that is carried out of
its course by means of violent
winds. for it is a good thing that
the heart be established with
grace. — That is, by means of the
gracious truths and influences of
the Gospel. This is good for us ;
and it is also good and acceptable
in the sight of God our Savior ; for
being thus " rooted and grounded
in love, we are no longer liable to
be tossed to and fro, and carried
about with every wind of doctrine
by the sleight of men, and cunning
craftiness, whereby they lie in
wait to deceive" (Eph. iv. 14);
but having a hope strong and stead
fast " reaching even into that with
in the vail," we can with it, as an
anchor of the soul, calmly smile on
all the ills and misfortunes of life,
knowing that we have in heaven
for ourselves a better and enduring
possession. This confirmation of
the heart, then, by the grace of
God, gives us stability of character,
fixedness of purpose, consolation
in our misfortunes, and makes us
like Christ, kind, gentle, and be
nevolent to all.
not with meats. — What meats ?
Those offered in sacrifice, and of
which the worshipers were allowed
to partake, say Bleek, Lunemann,
Macknight, Scott, Clarke, and some

10.]

HEBREWS.

377

(10) 'We have an altar,
whereof they have no right
'1 Cor. ix. 13; x. 17-20.

others: those which were distin
guished as clean and unclean
merely as articles, of food, say Cal
vin, Tholuck, Delitzsch, Alford, and
most other commentators. But
why make any such distinction as
the above ? For my own part I see
no propriety in doing so. That
certain portions of certain sacrifices
were allowed to be eaten by certain
persons, is plain from such passa
ges as Lev. vi. 26-30; vii. 11-15,
etc. These rules were still rigidly
observed and enforced by the Jew
ish Rabbis ; and there was there
fore danger that the judaizing
party among the Hebrew Christians
would succeed in blending these
"divers and strange doctrines"
with the plain and simple rules of
the Christian religion. And it is
equally obvious that, on the other
hand, the same judaizing party
were then busily engaged in sowing
the seeds of discord among the
churches, with regard to clean and
unclean meats (Rom. xiv.) It was
therefore necessary that the Apos
tle should, as far as possible, cor
rect all such mistakes about meats,
and drinks, and other carnal or
dinances which had been imposed
on the people till the time of
reformation; but which never did
and never could make any one per
fect, so far as respects his moral
consciousness. And consequently
those who walked in them were
not profited by them. See notes on
ch. ix. 9, 10. Against all such' doc
trines, therefore, in reference to
meats and drinks, Paul here
earnestly cautions the Hebrew
brethren. For as he says to the
Romans, " The kingdom of God is
not meat and drink ; but righteous
ness, and peace, and joy in the
Holy Spirit" (Rom. xiv. 17).
32

to eat 2who serve the taberna
cle. 2Num. iii. 7, 8; vii. 5.

10. We have an altar, etc.—
Two queries naturally arise with
regard to this verse. First, what
is mean! by the word altar'? and
second, what connection has this
verse with what precedes and with
what follows ?
In reply to the first, it is alleged
(1) that the word altar in this con
nection represents no definite ob
ject whatever; but that the Apostle
uses it merely for the sake of the
imagery, so as to give consistency to
the figurative expressions which he
here employs (Michaelis, Tholuck) ;
(2) that it means Christ himself
(Suicer, Wolf); (3) that it means
the Lord's Table (Bohme, Ebrard);
(4) that it denotes the heavenly
place on which Christ now offers
the virtue of his own blood to the
Father for us (Bretschneider); (5)
that it means the cross on which
Christ was crucified (Delitzsch, Al
ford); and (6) that it signifies the
Divine nature of Christ on which
his human nature is supposed to
have been offered, and by means of
which it was sanctified and made
available. To me it seems evident
that the altar is here used by meto
nymy for Christ himself, who was
sacrificed for us; so that to partake
of this altar is simply to partake of
the sacrifice of Christ. So Paul
reasons in reference to the sacri
fices of the Old Economy. " Be
hold Israel," he says, " after the
flesh : are not they who eat of the
sacrifices partakers of the altar"
(1 Cor. x. 18)? And again he says,
"Do ye not know that they who
minister about holy things live of
the things of the temple ? and they
who wait at the altar are partakers
with the altar" (1 Cor. ix. 13)?
To eat of the altar is therefore
manifestly- to eat of the sacrifice

378

HEBREWS.

[xiii. 11, 12.

(11) For ' the bodies of those
beasts whose "blood is brought
into the sanctuary by the high
priest [for sin], are burned with
out the camp.
' Lev. iv. 7, 11, 12, 18, 21 ; vi. 30.
(11) n-epl aiLaprias Rec. Omitted by Tisch.,
T. S. Green, Alford, A.

which is offered on the altar. And
that the sacrifice in this case was
the sacrifice of Christ, is evident
from the context, as well as from
many parallel passages. See, for
example, John vi. 53-55. Of this
sacrifice, they have no right to eat
who serve the Tabernacle. For
they who would partake of it must
do so in faith (John vi. 47 ; xx. 31 ;
Acts xvi. 31); but those Jews who
served the Tabernacle, did not of
course believe in Jesus as the Lamb
of God that taketh away the sins
of the world; and consequently
they had no right to partake of his
sacrifice. This, then, will enable us to un
derstand readily the proper import
of the second query, touching the
connection of this verse with what
precedes and follows. The -Jews
boasted of their exclusive right to
partake of their own consecrated
sacrifices. This doubtless made a
strong and deep impression on the
minds of some of the weaker breth
ren ; and they were in this way in
danger of being misled by the false
teachings of the judaizing party.
But as an offset to all their vain
speculations about meats, and drinks,
and carnal ordinances, Paul here
reminds his brethren, that we
Christians have also our exclusive
rights and privileges; that we too
have a sacrifice of which to partake
as well as the Jews; a sacrifice of
infinite value, and which is quite
sufficient to satisfy the desires of
all who lawfully partake of it.
From this, however, the unbeliev
ing Jews were all debarred accord-

(12) Wherefore Jesus also,
2 that he might sanctify the peo
ple with his own blood, ''suffered
without the gate.
2Ch. ii. 11; ix. 14; x. 29; 1 Cor.
vi. 11 ; Eph. v. 26.
3 John xix. 17, 18; Acts vii. 58.

ing to their own ritual, as our au
thor now proceeds to show.
11. For the bodies of those
beasts, etc. — The point made by
the Apostle is simply this; the Jews
were not allowed to eat the flesh of
any sin-offering whose blood was car
ried into the Sanctuary by the High
Priest. The flesh of all such victims
had to be carried without the camp,
and there consumed by fire. " No
sin-offering," says Moses, "whereof
any of the blood is brought into
the Tabernacle of the congregation
to reconcile withal in the Holy
Place, shall be eaten ; it shall be
burnt in the fire" (Lev. vi. 30).
According to this law, then, as the
Apostle now goes on to show, the
Jews, as Jews, were all prohibited
from partaking of the sacrifice of
Christ. 12. Wherefore Jesus also, that
he might sanctify the people,
etc. — To suffer without the gate
was the same as to suffer .without
the camp ; for Jerusalem was then
the metropolis and camp of Israel.
And as the blood of Jesus was ta
ken by himself into the heavenly
Sanctuary to make an atonement
for the people, so also, according to
the law of the sin-offering, it was
necessary that he should bear our
sins on his own body without the
camp. All therefore who would
partake of the benefits of his sac
rifice, must do so without the gate.
They must forsake tho camp of Is
rael, leaving Judaism behind them,
and take upon them the reproach
of Jesus, if they would be made
partakers of the benefits of his death •

xiii. 13, 14, 15, 16.]

HEBREWS.

379

(13) Let us go forth therefore
unto him without the camp,
'bearing his reproach.
(14) 2For here we have no
continuing city, but we seek one
to come.
(15) ? By him therefore let us
' Chap. xi. 26 ; xii. 3 ; Matt. v. 11 ;
x. 24, 25 ; xvi. 24 ; xxvii. 39-44 ; 1
Pet. iv. 14.
2 Chap. xi. 9, 10, 12-16; xii. 22;
2 Cor. iv. 17, 18 ; v. 1-8.
3 Eph. v. 20 ; 1 Pet. ii. 5.
4 Lev. vii. 12; Psa. 1. 14, 23; cxvi.
17-19; Eph. v. 19, 20.

13. Let us go therefore unto
him without the camp.— Since
it is true, that Jesus himself volun
tarily suffered for our sake, without
the gate of Jerusalem, all the pain,
shame, and reproach of the cross ;
and since it is furthermore true
that his sacrifice is really the only
one that can meet and satisfy the
wants and desifes of our souls, let
us therefore courageously follow
him without the pale of Jerusalem,
which is but as it were a temporary
camp that will soon be broken up ;
and let us manfully bear the re
proach of Christ whatever it may
be. This he now proceeds to show
will result in much gain and but
little loss to us.
14. For here we have no con
tinuing city. — It is vain to seek
refuge m Jerusalem which, accord
ing to prophecy, will soon become
a heap of ruins (Matt, xxiv.); and
in no other city on Earth, can we
find a secure and permanent habi
tation. But if we leave Jerusalem
with all its errors and corruptions,
and follow Christ without the gate,
-we will thereby secure for ourselves
a place in the heavenly Jerusalem,
the city which hath the foundations,
whose Architect and Builder is God.
See notes on ch. xi. 10, 16. " If
then ye be reproached for the name

offer 4the sacrifice of praise to
God continually, that is, 5the
fruit of our lips, 6 giving thanks
to his name.
(16) ¦' But to do good and to
communicate forget not : for
8 with such sacrifices God is well
pleased. 5 Hos. xiv. 2.
6 Psa. xviii. 49 ; Matt. xi. 25.
7 Matt. xxv. 35-40 ; Luke x. 30-
37 ; Bom. xii. 13 ; Gal. vi. 6, 10 ;
Eph. iv. 28.
8 Chap. vi. 10 ; 2 Cor. ix. 12 ; Phil.
iv. 18.
of Christ, happy are ye" (1 Pet. iv.
14). 15. By him therefore let us
offer, etc. — Instead of falling back
to Judaism, and offering sacrifices
required by the Law, let us rather
through (Sia) Jesus, as the great
High Priest of our confession, offer
to God continually the sacrifice of
praise and thanksgiving. For as
Peter says to the strangers scatter
ed throughout Pontus, Galatia, Cap-
padocia, Asia, and Bithynia, we are
all "living stones, built up a spirit
ual house, a holy priesthood, to of
fer up spiritual sacrifices, accepta
ble to God through Jesus Christ"
(1 Pet. ii. 5). The sacrifice of
praise in our text has reference par
ticularly to the voluntary peace and
thank offerings of the Law (Lev. vii.
11-25). To these allusion is also
frequently made in the Psalms of
David. In Psa. 1. 14, for example,
Jehovah says to Israel, " Offer unto
God thanksgiving, and pay thy vows
unto the Most High." And in the
twenty-third verse of the same
beautiful ode, he says, "Whoso of-
fereth praise glorifieth me ; and to
him that ordereth his conversation
aright, I will show the salvation of
God." 16. But to do good, etc— It is
not enough to praise God with our

380

HEBREWS.

[xiii. 17.

(17) 'Obey them that have
the rule over you, and 2 submit
yourselves: for 3they watch for
your souls, as they that must
1 Acts vi. 3, 4, 8 ; xiv. 23 ; xx. 28; 1
Thess. v. 12; 1 Tim. v. 17; Titus i. 5.
2 1 Cor. xvi. 16 ; Eph. v. 21 ; 1 Pet.
v. 5.

lips ; we should also honor him with
our substance, by doing good to all
men as he gives us opportunity.
We should, as far as in us lies, feed
the hungry, clothe the naked, in
struct the ignorant, and assist in
converting the world to Christ.
There seems to be a proneness in
our selfish nature to neglect these
practical duties, and hence the ex
hortation not to forget them. Imi
tate Christ who went about doing
good (Acts x. 38).
for with such sacrifices, God
is well pleased. — Such sacrifices
are pleasing to God (1) because
they are in harmony with his own
nature and administration. He
opens his hand liberally, and sup
plies the wants of every living
thing (Psa. cxiv. 16). (2) Because
they indicate in us a state of mind
aud heart, that is well pleasing in
his sight ; provided they proceed
from proper motives. And hence
on the day of j udgment, our char
acters will be tested by this law of
benevolence (Matt. xxv. 34-45).
And (3) because they are of bene
fit to others. A very great change
would soon be wrought in society,
if all Christians would but act faith
fully as good stewards of the man
ifold grace of God.
ni. Ch. xiii. 17-19. Our duties to
the Overseers and other public
servants of the Church.
17. Obey them that have the
rule over you : (tois i<yovnhois

give account, that 4 they may do
it with joy, and not with grief:
for that is unprofitable for you.

3 Ezek. iii. 17-21; xxxiii. 2-9;
Acts xx. 28-31.
4 Phil. i. 4 ; ii. 16 ; iv. 1 ; 1 Thess.
ii. 19,20; iii. 9, 10.

vfiiov) your leaders. These were
the Elders or Overseers of the
Church, to whom were committed
(1) the duty of instructing the
members; and (2) the duty of
watching over and governing them.
So we learn from many passages in
the New Testament. In the twen
tieth chapter of Acts, for instance,
Paul says to the Elders of the
Church of Ephesus, " Take heed to
yourselves and to all the flock over
which the Holy Spirit hath made
you Overseers, to feed the Church
of God (tov xvpiov, the Lord) which
he hath purchased with his own
blood. For I know that after my
departure shall grievous wolves en
ter in among you, not sparing the
flock. Also of your own selves
shall men arise speaking perverse
things, to draw away disciples after
them. Therefore watch, and re
member that by the space of three
years, I ceased not to warn every
one night and day with tears '
(Acts xx. 28-31). So also in his
first Epistle to Timothy, the same
Apostle says, "Let the Elders that
rule well be counted worthy of
double honor, especially they who
labor in word and doctrine" (1
Tim. v. 17). Compare also 1 Tim.
iii. 1-7 ; Titus i. 5-9 ; Jas. v. 14, 15 ;
1 Pet. v. 1-4. -
and submit yourselves. — That
is, submit to them so far as they
teach and rule according to the
Oracles of God. The obligations of
the Church and of her officers, are
mutually binding. If it is the duty

Xlll.

18.]

HEBREWS.

381

(18) 'Pray for us: for we
1 Rom. xv. 30 ; Eph. vi. 19, 20; Col.
iv. 3 ; 2 Thess. iii. 1.

of the Elders to teach, it is also
manifestly the duty of the other
members of the Church to receive
their lawful instructions; and if it
is the duty of the former to rule, it
is equally the duty of the latter to
submit to all their acts of disci
pline which are not in violation of
the law of Christ.
for they watch for your
souls. — This is a charge of fearful
responsibility. " They watch for
your souls as they that must give
account!" "When I say to the
wicked," says God in his instruc
tions to Ezekiel, " thou shalt surely
die, and thou givest him not warn
ing, nor speakest to warn the wicked
from his. wicked way, to save his
life ; the same man shall die in his
iniquity, but his blood will I re
quire at thy hand. Yet if thou
warn the wicked, and he turn not
from his wickedness, nor from his
wicked way, he shall die in his in
iquity ; but thou hast delivered thy
soul. Again when a righteous man
doth turn from his righteousness
and commit iniquity, and 1 lay a
stumbling-block before him [by al
lowing him to be severely tried, as
was Abraham, Gen. xxii. 1-19], he
shall die; because thou hast not
given him warning, he shall die in
his sins, and his righteousness
which he hath done shall not be
remembered; but his blood will I
require at thine hand. Neverthe
less if thou warn the righteous
man, that the righteous sin not, he
shall surely live ; also thou hast de
livered thy soul" (Ezek. iii. 18-21).
Not unlike this is the solemn charge
which Christ has given to every
shepherd of his flock (Acts xx. 28).
And hence the solemn admonition
which is here given to all the mem
bers: Obey your leaders, and sub-

trust 2 we have a good conscience,
2 Acts, xxiii. 1 ; xxiv. 16 ; 2 Cor. i.
12 ; 1 Tim. i. 5; 1 Pet. iii. 16, 21.

mit yourselves to their instruction
and government ; for they watch
for your souls, as they that must
give an account of their steward
ship. It is no trifling matter, then,
to watch over the flock of Christ,
which he has purchased with his
own blood. How few Pastors are
doing this as they should ; and
how few of the members of the
flock have yet learned what it is to
submit practically to their instruc
tion and government.
that they may do it with joy,
and not with grief. — Those who
under God "turn many to right
eousness," and who succeed in
leading them to the end in the way
of holiness, will of course render
their final account with joy; but
those who, though faithful them
selves, have the misfortune to see
many of their flock perish by the
way, will 4° this w(th grief: And
hence John says, " I have no greater
joy than to hear that my children
are walking in the truth" (3 John
4); and hence also Paul earnestly
exhorts his Thessalonian brethren
to be faithful even to the end.
"For what," he says, "is our hope,
or joy, or crown of rejoicing? Are
not even ye in the presence of our
Lord Jesus Christ at his coming?
For ye are our glory and our joy"
(1 Thess. ii. 19, 20).
for that is unprofitable for
you : that is, that your Pastors and
Teachers should have to render
their final account concerning you
with grief. This would be even a
greater misfortune to you than to
them. As, therefore, your griefs in
that event would be mutual, see to
it that on the contrary your joys
may be mutual.
18. Pray for us. — It is not
enough that you obey your rulers,

382

HEBREWS.

[xiii. 19, 20.

'in all things willing to live hon
estly. (19) But I beseech you the
rather do this, 2that I may be
restored to you the sooner.
1 Rom. xiii. 13 ; 1 Thess. iv. 12 ; 1
Pet. ii. 12.
2 Rom. xv. 30-32; Philemon 22.
3 Rom. xv. 33 ; xvi. 20 ; 1 Cor. xvi.
33.

and submit to those who are di
rectly over you in the Lord; you
should also remember us the Apos
tles and Evangelists who have gone
out from you to preach the Gospel
to the Gentiles.
for we trust we have a good
conscience. — Our admonitions to
you, and our opposition to Juda
ism, proceed from no selfish or sin
ister motives : but simply from a
desire to discharge conscientiously
the duties which God has imposed
on us with regard to both Jews
and Gentiles ; wishing in all things
to act honestly in the sight of God.
Hence we claim an interest in your
prayers. 19. But we beseech you, etc.
— From this, in connection with the
preceding verse, it is evident (1)
that the writer of this Epistle was
known to the persons addressed;
(2) that he had been formerly with
them, not necessarily as one of
their Pastors, but in some respects
as a oo=worker; (3) that he was
anxious to see them again, but was
then prevented from doing so by
some hinderanoes unknown to us ;
and (4) that he felt well assured
that through the prayers of the He
brew brethren in his behalf, these
hinderances would be removed,
and that he would be restored to
them the sooner. This, then, is a
beautiful commentary on the effi
caoy of prayer; and it should en
courage ps to pray always for the
guocess a,n4 welfare of all those -who

(20) Now "the God of peace,
4 that brought again from the
dead our Lord Jesus, s that great
Shepherd of the sheep, 6 through
the blood of the everlasting cove
nant, 4 Acts. ii. 24, 32 ; iii. 15; iv. 10.
6 John x. 11, 14 ; I Pet. ii. 25 ; v. 4.
6 Zech. ix. 11; Matt. xxvi. 28;
Luke xxii. 20.

are laboring to convert the world
to Christ, and to educate the eon-
verts for Heaven. For "this is the
confidence that we have in him,
that if we ask any thing according
to his will he heareth us " (1 John
v. 14). "Ask [then] and it shall
be given you ; seek, and ye shall
find ; knock, and it shall be opened
unto you" (Matt. vii. 7).
IV. Ch. xiii. 20, 21. An earnest and
comprehensive prayer in behalf
of the Hebrew brethren.
20. Now the God of peace. —
God is here called " the God of
peace," because all peace comes
from him through Jesus Christ,
who is himself " The Prince of
peace " (Isa. ix. 6). The propriety
of so designating "the Father of
mercies " will be manifest when it
is remembered that at the time of
writing this Epistle, the Churches
of Judea were threatened with
many dangers, both from within
and from without.
that brought again from the
dead the Lord Jesus. — The res
urrection of Christ is often ascribed
to God the Father in the Holy
Scriptures. See references. By
raising him from the dead, God ac
knowledged him as his only-begot
ten Son (Rom. i. 4), and thus pub
licly demonstrated to the world that
he was the promised Messiah of
whom all the ancient Prophets had
spoken (Acts iii. 24). " This is the
only passage," says Delitzsch, "in

Xlll.

20.]

HEBREWS.

383

which the author mentions the res
urrection. [He means, of course,
the resurrection of Christ : for see,
ch. xi. 35]. Every-where else he
lifts his eyes from the depths of
our Lord's humiliation, passing
over all that is intermediate, to the
highest point of his exaltation. The
connection here suggests to him
once at least to make mention of that
which lay between GolgoUha and
the throne of God, between the al
tar of the cross and the heavenly
Sanctuary, the resurrection of Him
who died as a sin-offering for us."
that great Shepherd of the
Sheep. — The Apostle had before
spoken of the under shepherds of
the flock (v. 17) and had enjoined
obedience to them in all their law
ful endeavors to edify the Church.
Most appropriately, therefore, does
he here call Christ himself the
" great Shepherd of the sheep."
To him both the under shepherds
and the flock are alike responsible,
purchased as they have been by
his own blood. "I am the good
Shepherd," says Christ; "the good
Shepherd giveth his life for the
sheep" (John x. 11). Every word
in this benedictory prayer is well
chosen, and serves to impress on
our hearts more and more deeply
the sentiments that have been in
culcated. through the blood of the ever
lasting covenant: (h aifiati)
in the blood, or by virtue of the
blood of the everlasting covenant.
The New Covenant is here called
" the everlasting Covenant" in con-
, trast with the Old Covenant which
was then abrogated (see notes on
ch. viii. 13)'; and the blood of this
Covenant is the blood of Christ by
means of which the Covenant was
itself ratified (Matt. xxvi. 28 ; Heb.
ix. 23). But what is the meaning
and bearing of this clause? Does
it stand connected with what pre
cedes, or with what follows? Did

God bring Christ from the dead and
constitute him the great Shepherd
of the sheep, by virtue of this
blood? Or is it simply the wish
and prayer of the Apostle that God
would perfect the Hebrews by virtue
of this blood? The latter view is
taken by A. Clarke and a few others;
but Delitzsch, Alford, and most
other commentators justly support
the former. Many of them, indeed,
very unwarrantably limit the mean
ing of this phrase ; some to the word
great, implying that Christ's great
ness as a Shepherd was owing to
the shedding of his blood (Ebrard) ;
and some to the words " the great
shepherd of the sheep'' meaning'
that he was made a Shepherd of the
sheep by virtue of the shedding of
his blood (Liinemann, Moll). But
all such restrictions are unnatural
and arbitrary. The meaning of the
passage fairly construed is mani
festly and simply this; that by
virtue of the blood of Christ, God
raised him from the dead, and con
stituted him the great Shepherd of
the sheep. The resurrection of
Christ was the first in that series of
triumphs which will result in the
overthrow of Satan and the destruc
tion of his works ; all of which will
be effected "by virtue of the blood
of the everlasting covenant." For
what but the efficacy of this blood
could remove even from our blessed
Savior that load of assumed guilt
and responsibility, which ruptured
his great heart, and crushed him
down even into the dark chambers
of death ? See note on ch. v. 7.
Manifestly it was the flowing of that
blood from the heart of our Re
deemer, which enabled God, as the
righteous Sovereign of the universe,
to raise Christ from the dead, and
through him. to offer salvation to all
penitent believers. In this view of
the matter only, can we compre
hend the meaning of Jesus when he
says, " I have a baptism to be bap-

384

HEBREWS.

[xiii. 21, 22.

(21) 'Make you perfect in
every good work to do his will,
"working in you that which is
'John xvii. 23; Eph. iii. 16-19;
1 Thess. iii. 13; 2 Thess. ii. 17; 1
Pet. v. 10.
2 Phil. ii. 13.
3 Eph. ii. 18 ; Phil. i. 11 ; Col. iii.
17. 4 Rom. xvi. 27 ; Gal. i. 5 ; Phil. ii.
11 ; 1 Tim. i. 17 ; vi. 16 ; 1 Pet. v. 11.

tized with, and how am I straitened
till it be accomplished" (Luke xii.
50). 21. Make you perfect in every
good work. — The word rendered
make perfect (xatapti^io) means
properly to make quite ready, to
put in order, to make complete.
Here, it means so to adjust,
strengthen, and rectify the powers
of tbe soul, as to thoroughly fit and
prepare it for God's service. The
Apostle saw among the Hebrew
brethren lamentable evidence of
mental, moral, social, and religious
derangement. And he, therefore,
earnestly prays that the God of all
peace and order, who brought Jesus
back from the dead, and so emi
nently qualified, him for his work,
would also through him fit and
prepare them for doing his whole
will, working in them by his Spirit,
and by his truth " both to will and
to do of his own good pleasure "
(Phil. ii. 13).
to whom be glory forever and
ever. — This relative clause is by
many expositors, as Calvin, Bleek,
and Tholuck, referred to Jesus
Christ; but others, as Bengel, De
litzsch, and Alford, more properly
refer it to God the Father. Doc-
trinally, it may refer either to God
(Rom. xvi. 27), or to Christ (2 Pet.
iii. 18); but grammatically, it refers
properly to God, whose agency fills
the whole sentence, and whose glory
is, therefore, uppermost in the mind
of the Apostle.

well pleasing in his sight,
3 through Jesus Christ ; * to whom
be glory forever and ever. Amen.
(22) And I beseech you, breth
ren, 6 suffer the word of exhorta
tion : for 6 1 have written a letter
unto you in few words.
5 Matt. xvii. 17; Acts xviii. 14; 2
Tim. iv. 3.
6 Gal. vi. 11 ; 1 Pet. v. 12.

V. Ch. xiii. 22-25. Closing Re
marks.
22. And I beseech you, breth
ren, suffer, etc. — The word ren
dered suffer (dvtxtaBt) means to
bear patiently with, to receive with
feelings of kindness and forbear
ance; and "the word of exhorta
tion" is evidently the whole Epistle.
By. some, this is restricted to tbe
thirteenth chapter (Beza) ; by others,
to the last great division of the
Epistle, embracing all from ch. x.
18 to the close (Grotius); and by
others, to the many exhortations
which are interspersed throughout
the Epistle (Kuinoel). But most
commentators, as Delitzsch, Alford,
and Moll, more properly apply it
to the entire Epistle ; the whole of
which being eminently hortatory is
by the author delicately called a
word of exhortation. In this, as in
many other instances, we see the
very delicate, gentle, and masterly
touches of Paul's pen ; who being
himself the Apostle of the Gentiles,
and somewhat estranged from his
Hebrew brethren, deals with these
as gently as the nature of the case
will permit.
for I have written a letter
unto you in few words: That
is, in few words considering the im
portance and magnitude of the sub
jects discussed. He might have
said much more on these momentous
themes; but owing, perhaps, to tbe
known prejudices of his brethren,

xiii. 23, 24.]

HEBREWS.

385

(23) Know ye that 'our
brother Timothy is set at liberty ;
with whom if he come shortly,
I will see you.
1 1 Thess. Iii. 2 ; Philemon 1.
2 Rom. xvi. 1-16.

he preferred making his communi
cation as brief as possible : and this
he assigns as a reason why they
should receive and consider it.
kindly. 23. Enow ye that our brother
Timothy is set at liberty.— The
Greek word for know (yivuaxttt)
may be rendered either indicatively
or imperatively: "You know that
our brother Timothy has been set
free; in company with whom,
should he come speedily, I will see
you" (T. S. Green); or "Know
that our brother Timotheus is dis
missed; with whom, if he come
soon, I will see you" (Alford).
Most commentators, however, justly
as I think, prefer the latter. The
word rendered "set at liberty"
(drtoXEXvfiivov) may signify either
that Timothy was dismissed from
prison, or that he had been sent
away on some special errand. The
latter view is supported by Euthalius,
Mill, and Lardner on the following
grounds: (1) "Because it appears
from Phil. ii. 19-24, that Paul
about this time purposed to send
Timothy into Macedonia, with an
order to return and bring him an
account of the affairs of the brethren
in that country ; (2) because in none
of Paul's Epistles written during
his confinement in Borne, does he
give the least intimation of Tim
othy's having been imprisoned, al
though he was with Paul the greater
part of the time, as appears from
Phil. i. 1 ; Col. i. 1 ; and Philemon I."
In sentences so very brief and dis
connected, as are these closing re
marks, it is sometimes impossible
33

(24) ' Salute all them that
have 'the rule over you, and
* all the saints. 5 They of Italy
salute you.
3 Ver. 17.
4 2 Cor. i. I; xiii. 13.
6 Acts xviii. 2.
to avoid ambiguity: but it is a
significant fact that the great ma
jority of commentators from Chry
sostom to Alford have preferred the
former rendering of this passage.
The historical circumstances of
Timothy's imprisonment and re
lease are, however, wholly unknown
to us.
"This twenty-third .verse," as De
litzsch observes, " exactly harmo
nizes with the idea that Paul was
the author of the Epistle: for no
one stood in closer relation to Tim
othy than Paul; and this relation
became more and more -intimate
towards the close of the Apostle's
life." 24. Salute all them that have
the rule over you: that is, your
Pastors and Teachers. See note
on ver. 17. As if he had said,
Present to them my kindest regards
and best wishes. Christianity en
joins on us all the proper courtesies
and amenities of life. It is, indeed,
itsejf the very soul and marrow of
all genuine politeness ; and no one,
therefore, who has been thoroughly
converted to God, can any longer
be a man of rough and boorish be
havior. and all the saints : that is, all
within the limits of your acquaint
ance who are consecrated to Christ.
See Acts ix. 13, 14; xxvi. 10; Rom.
i. 7, 8, etc.
They of Italy salute you.—
From this expression, some have
hastily inferred that when our au
thor wrote this Epistle he could not
have been in Italy; but that he
must have been in some other place

386

HEBREWS.

[xiii. 25.

(25) l Grace be with you all.
Amen.

surrounded by Italians who had,
perhaps, been banished from Rome,
like Aquila and Priscilla (Acts xviii.
2). But this inference is wholly un
warranted. " They of Italy " (ol drib
*»;$ 'itaxlas) were simply Italians,
just as Jews of Thessalonica" (6t
drib tfis ®toaaxovixt]s IouSaiot) were
natives or residents of that city.
Whether they were then actually in
Italy or out of it can not be deter
mined from the form of the expres
sion. But as Delitzsch observes,
"If the author was then in Italy,
and at the same time was not a
native of Italy, he could not have
selected any more appropriate de
signation for the Italian Christians
properly so-called."
25. Grace be with you all.
Amen.— This is Paul's characteristic
conclusion. See Rom. xvi. 24; 1
Cor. xvi. 23; 2 Cor. xiii. 14; Gal.
vi. 18; Eph. vi. 24; Phil. iv. 23;
Col. iv. 18; 1 Thess. v. 28; 2
Thess. iii. 18; 1 Tim. vi. 21; 2
Tim. iv. 22; Titus iii. 15; Phile
mon 25. The word grace (x^s)
means favor: but with the article
before it, as in this instance (%
xdpis) it commonly means in the
New Testament the special and
peculiar favor of God to his chil
dren; that favor which supplies
all that is good, and frees from all
that is evil. No conclusion could
therefore be more appropriate than
is this beautiful and comprehensive
benediction. The subscription, " Written to
the Hebrews from Italy by Tim
othy'' is postapostolic, and is mani
festly incorrect for the following
reasons: (1) it is inconsistent with
what is said of Timothy in ch. xiii.
23. If Timothy was then absent
from the place of writing, then
how could he either write the letter

' Rom. xvi. 20, 24 ; Bev. xxii. 21.

or bear it to the Hebrews? (2)
The forms of the subscription, like
those of the title, vary very much
both in the ancient versions and in
the manuscripts. In d, m, 1, m,
there is no subscription whatever;
in «, e, 17, _ it is simply "To the
Hebrews ; " in a, it is " Written to
the Hebrews from Rome;" and in
the Syriac, Coptic, k, d, followed
by the Textus Receptus, it is as
above' given in our English Ver
sion. REFLECTIONS.
1. Christianity is a, practical sys
tem : a Bystem which looks first to
the life of the individual and then
to the life of society (w. 1-7).
True, indeed, it has its theory, as
every system of doctrine must
have,. but the tendency of every
element of this Divine scheme of
philanthropy is to practically ele
vate purify, and ennoble human
nature. Having first washed away
the sins of the believer, and filled
his soul with the sweet influences
of the Holy Spirit, it now requires
and enables him to love his breth
ren; to be kind and hospitable to
strangers; to sympathize with all
who are in affliction; to avoid all
uncleanness and covetousness; and
to place his whole trust and confi
dence in God, feeling perfectly
sure that all things will work to
gether for good to those who do so.
In this respect it is without a par
allel in all the religious and philo
sophical systems of earth and time.
No other scheme of religion has,
like it, been found adequate to ex
pel the evil demons of the human
soul, and to make men willing and
even anxious to glorify God by
doing good to all men as they have
opportunity.

HEBREWS.

387

2. It must not be forgotten, how
ever, that the power of the Chris
tian Religion consists primarily in
the nature and character of its
doctrine (vv. 8-16). It reveals to
us Jehovah as a God of infinite jus
tice, who will not allow even the
slightest departure from his law to
pass with impunity, but who is
withal so full of love and compas
sion that he gave his own dear Son
for the redemption of our race. It
reveals to us this Son as being in
the very image of his Father, and
yet as laying aside his robes of
glory, assuming our nature, volun
tarily tasting death for every man,
sending his good Spirit to convict
sinners, comfort saints, and help
their infirmities. These are the
gracious media through which God
operates on the human soul so as
to destroy its selfishness, and ele
vate its aspirations from the things
of earth to the things of heaven.
How important it is, then, that we
maintain the faith of the Gospel as
it was once for all delivered to the
saints. Here, there should be no
halting and no vacillating. In
matters of opinion we may and we
should bear and forbear with one
another, as God in his infinite
mercy bears with us (Rom. xiv).
But faith is of a wholly different
category. It admits of no compro
mise. Rob the Gospel, for in
stance, of the Divinity of Christ,
or of the Scriptural doctrine of his
atonement, and you at once rob it
of its power to purify and govern
the human soul. It is well then
that " the heart be established with
grace and not with meats."
3. Let us beware of trusting too
much *in outward forms and ordi
nances (w. 10-12). Men have al
ways been prone to do this. Many
of the Jews never looked beyond
the type to the glorious realities of
the antitype. They lived and died
in vainly trying to satisfy their

souls with the mere shadows of
God's grace; and consequently they
never enjoyed even a foretaste of
" the heavenly gift." And just so it
is still with many who profess to
be followers of Christ. They glory
in the so-called " sacraments ' of"
the Christian religion, and talk
much about " baptismal regenera
tion," " the real presence," and
many other hallucinations that are
equally vain and chimerical. But
though intent upon ordinances,
they have never even tasted of the
bread and water of life. The or
dinances of God are of course not
to be despised or neglected. They
are all divinely appointed means
to the attainment of a divinely ap
pointed end. They are the media
through which God pours into our
hearts the rich treasures of his
grace, which alone can satisfy the
soul. The Lord's Supper, for ex
ample, is most admirably adapted
to bring the soul into communion
with Christ; but unless it really
does so, and in this way makes us
partakers of the bread of life, what
does it profit? Baptism has also
its advantages. It is well calcu
lated to give us a realizing sense
of our changed state and relations.
But unless by introducing us
" into the name of the Father, and
of the Son, and of the Holy
Spirit," it brings us into contact
with that blood which cleanses
from all sin, it profits us nothing.
" For as the body without the spirit
is dead," so the ordinances of the
Christian religion without its es
sence are dead also.
4. Christians have been consti
tuted a kingdom of priests to offer
up spiritual sacrifices to God, and
to serve as his ministers of mercy
in doing good to all men (vv. 15,
16). In this respect, as well as in
every thing else, we should as far
as possible imitate Christ our Ex
emplar. We can not, of course,

388

HEBREWS.

like him, make an atonement for
sin ; but like him we can offer to
God continually a sacrifice of praise
and thanksgiving, and like him we
can assist in doing good — in feeding
the hungry, clothing the naked, in
structing the ignorant, and preach
ing the Gospel to the poor, many
of whom are even now perishing
in the region and shadow of death.
Why, then, are we not all more
diligent in the work of our high
and holy calling ? Why allow self
ishness, or the spirit of party, or
any thing else, to interfere with
our mission of love? Christ did
not do so. From his baptism to
his cross he never wavered. The
combined hosts of earth and hell
did not and could not, in any in
stance, turn him aside, even for a
moment, from the sublime object
of his mission. And now that he
sits on the throne of the universe,
he is still the same, " yesterday, to
day, and forever; " always intent on
the redemption of those for whom
he died. 0, that we all had the
spirit and temper of Jesus ; then,
indeed; the world itself would soon
become a temple of his praise.
5. How very near, dear, and in
teresting are the relations which
the Pastors and other members of
every Christian congregation sus
tain to each other (v. 17). The
former are held responsible for the
souls of the latter; while the lat
ter are held responsible for their
demeanor towards the former.
But where, alas, are these mutual
obligations now practically ac
knowledged as they should be by
either party? How few pastors
now go, like Paul, from house to
house, and night and day with
tears warn the people against the
snares of the world, the flesh, and
the devil? And on the other hand
how few members of any congre
gation now submit, as they should,
to the lawful authority of their

Pastors and Teachers? The fact
is, that the- law of Christ is now
too much ignored and set aside by
all parties ; and as a consequence,'
there is an alarming want of sub
mission to rightful authority, in the
church and in the family, as well
as in the state. Let all be taught
to reverence God's word and to
bow to his authority ; let parents so
teach their children in the nur
sery; let Preachers, Editors, and
teachers of all grades and classes
so instruct the rising generation;
and soon the happy consequences
of this change will be felt in every
department of society. Parents
will then be made to rejoice in see
ing that their children are walking
in the ways of wisdom ; and Pas
tors of churches will be comforted
in the assurance that the members
of their respective charges are be
ing nourished amid the green pas
tures and beside the still waters.
6. Why do men pray so little?
Do they really believe Christ when
he says, " Every one that asketh re
ceiveth, and he that seeketh findeth,
and to him that knocketh it shall
be opened?" I fear they do not.
If they did, there would surely not
be so many prayerless individuals,
prayerless families, and I may say
comparatively prayerless churches.
Did we all feel as Paul felt when
he asked for the prayers of his
brethren, that he might be restored
to them the sooner (v. 19), it does
seem to me that every meeting
house in the land would become in
a much higher sense than it is " a
house of prayer."
7. How pleasant and full of com
fort is the assurance that. God is
with us to help us in all our lawful
endeavors to serve him (w. 20, 21) ;¦
that we in fact live in him, move
in him, and have our being in him ;
and that while we are called on to
work out our own salvation with
fear and trembling, God himself

HEBREWS.

389

also at the same time works in us
both to will and to do of his own
good pleasure. "Let us then not
frow weary in well doing; for in
ue season we shall reap if we
faint not" (Gal. vi. 9). And now,
dear reader, may " the God of
peace, that brought again from the
dead our Lord Jesus, that great

Shepherd of the sheep, through
the blood of the everlasting cove
nant, make you perfect in every
good work to do his will, working
in you that which is well pleasing
to his sight, through Jesus Christ;
to whom be glory forever and ever.
Amen."

End op Volume IX.

EOBERT MILLIGAIsT.

As the author of this volume was called to his eternal reward while
the work was in course of publication, it was thought proper by the
Publishers to append the following sketch of his life and character
prepared by Prof. J. W. McGarvey, an intimate friend and associate in
his labors. In making it a part of this volume, we entertain the hope
that it will impress the virtues of a noble and well-spent life on the
hearts of many, and that the heaven-born lessons which it is the purpose
of this Commentary to unfold to the minds of its readers will be more
readily received on account of the estimable character of the lamented
author :

The deceased was born in the county of Tyrone, in the north of
Ireland, July 25th, 1814, and died March 20th, 1875, in the 61st year
of his age. When he was but four years old his parents emigrated to
America, and settled in Trumbull County, Ohio. The country was then
new, and the hardy farmers had severe toil in cutting away the timber
and clearing their lands. While yet a boy, Bobert was employed in
this work, and even then it was characteristic of him to go at every
thing he did with all his might. While engaged in removing stumps
from a field he received some internal injury which compelled him to
give up this mode of life, and probably changed the current of his-
history. At seventeen years of age he was sent across the State
line into Pennsylvania, and entered in a classical academy con
ducted by a Dr. Gamble, who was a noted teacher and a graduate of
the University at Edinburgh. Here he acquired a knowledge of nearly

390 SKETCH OF THE AUTHOR.
the entire course of study usually pursued in colleges. At twenty-one
years of age we find him again at his father's home, and becoming a
communicant in the Reformed Presbyterian church. His father was a
devoted member of that church, and a ruling elder ; and he brought up
his children with the strictness of religious training for which that
body of people are distinguished.
Shortly after this he prepared to enter the chosen profession of
his life, that of teaching. For the sake of a milder climate he sought
a situation farther south ; and in 1837, when twenty-three years of age,
he opened a classical school in the little village of Flat Rock, Bourbon
County, Kentucky. While thus engaged he began to be puzzled by
questions which his pupils propounded to him concerning the meaning of
passages of Scripture, and he then realized,. as he has stated, for the
first time, the responsibility of those who are called on to teach others
the word of God. He went to work in the fear of God, and re-exam
ined the entire ground of his religious convictions. THe result was,
that by the force of the Bible alone he was compelled to change his
views in some important particulars, and soon afterward he was im
mersed by John Irvine, an elder of the church at Cane Bidge, Ken
tucky, and became a member of that congregation.
After teaching two years in Flat Rock, he determined to complete his
own collegiate course, and for this purpose he started for Tale College.
On his way he stopped at Washington, Pennsylvania, to visit some
friends, and was persuaded by them to remain there and graduate in
Washington College. The controlling inducement for this change of
fiurpose was the fact that a mile or two from Washington there was a
ittle band of Disciples who needed some one to teach them and to be
a leader among them. He was told that if he would remain at Wash
ington he could do those brethren great good by taking part in their
meetings on the Lord's day, and that he could enjoy the privilege
which he would not find at Yale, of worshiping with a congregation
holding the same faith and order with himself. In consenting, he
showed his characteristic devotion to Christ by sacrificing superior edu
cational advantages for the sake of greater usefulness and happiness in
the service of God. In a single session he completed the course at
Washington College, receiving his degree of Bachelor of Arts in 1840,
when he was twenty-six years of age. But before he graduated, the
rulers of that institution discovered in him such integrity, such aptness
for teaching, and such proficiency in scholarship, that they elected him
to a professorship which was vacant, and he assumed his new position
at the beginning of the next session.
About this time the rising young scholar and professor formed the
acquaintance of Miss Ellen Blaine Russell, whose father, Hon James
M. Russell, was at that time the representative in Congress from the
district, and who received her name Blaine from the family of the pop
ular and highly honored Speaker Blaine of the House of Representa
tives, who is her first cousin. To her he was married in January,
1842, the twenty-eighth year of his age; and she remained his faithful
companion until the day of his death.
In the same year, or the next after it, he was formally set apart as
a preacher of the gospel, the hands of the venerable Thomas Camp
bell being laid upon him at the request of the church. From that time

SKETCH OF THE AUTHOR. 391

forward, although he never made preaching his chief employment, he
was ever ready, as occasion required, to speak a word for his Master.
Twelve years of happiness and usefulness had been spent in Wash
ington College, and in the excellent society of the town of Washington,
when it was determined by the Trustees, in 1852, to make the College
more strictly denominational. It had always been under Presbyterian
control, but it was now determined to place it under the immediate
management of the Synod. Prof. Milligan was assured by influential
members of the Board that notwithstanding the contemplated change,
he would be retained in his position if he desired it; but knowing that
this would be distasteful to some other members who desired the insti
tution to be strictly denominational, he handed in his resignation, and
accepted a chair which was ' offered him in the State University of
Indiana, situated at Bloomington in that State. His stay here was
brief; for his family were so seriously afflicted with the miasmatic dis
eases which prevailed in that part of Indiana, that after two years he
resigned his position and accepted a professorship, which had been re-
J>eatedly offered him, in Bethany College. Alexander Campbell had
ong known him, appreciated his worth, and desired his co-operation in
the work of building up the institution over which he presided. Ac
cordingly, in the fall of 1854 he entered on the duties of Professor of
Mathematics in Bethany College, Va. He also became a co-editor with
Alexander Campbell, W. K. Pendleton, and Robert Richardson, of the
Millennial Harbinger. Here he remained for five years, discharging the
duties of his professorship with his accustomed assiduity, and entering
upon a work of personal religious labor among the students of the col
lege, and the citizens of the community, such as had never before been
known in that institution. His religious influence was distinctly felt
by every young man in the College, and among the thousands who have
heard with pain the news of his death, there are none who remember
him with stronger affection than hundreds of men now occuping posi
tions of honor and usefulness in the world, who were under his in
struction, and who felt the impress of his goodness while they were
students at Bethany College.
While these labors were going on, Kentucky University began to
loom in prospect above our other institutions of learning, and to attract
the wondering attention of the entire brotherhood. J. B. Bowman had
gone forth among the generous brethren of Kentucky, and in an in
credibly short time had secured an endowment fund of $200,000 for
Bacon College, which was to be chartered as Kentucky University.
When he and his advisers began to look around for a suitable Presi
dent for their rising institution, they fixed their eyes on Prof. Milligan,
of Bethany College, and determined, if possible, to secure him. It was
a hard task for him to tear himself away from the field of usefulness
which he was cultivating so successfully at Bethany, and he considered
the question long and well before deciding. In a letter which he ad
dressed to me in June, 1857, he uses these words: "Nothing but a
sense of duty will induce me to dissolve my present relations ; but I
confess that it is difficult to withstand the generous appeals of our
Kentucky brethren." To these appeals he finally yielded, and came to
Kentucky, " to devote," as he said, " all the energies of body, soul,
and spirit, to the building up, at Harrodsburg, of a literary institution

392 SKETCH OF THE AUTHOR.
free from all sectional and party jealousies, and devoted to the promo
tion of sound learning, and to the highest interests of our Redeemer's
Kingdom." In the fall of 1859 he assumed the Presidency of the
University, and labored with his accustomed zeal both for the institu
tion and the church. With the faithful men who were his coadjutors
there, he accomplished great good ; but it was not until the institution
was moved to Lexington, and the College of the Bible was organized,
that he found himself engaged in a work perfectly suited to his taste.
He had taught with zeal and earnestness, during his career as a Pro
fessor, all the branches of learning in the college course, and he was
proficient in them all ; but though he labored faithfully in these de
partments, they never enlisted his "affections ; it was not till he was
permitted to devote his entire time to teaching the word of God, and
teaching it to young men who desired to go forth and preach it to the
world, that his soul reveled in delight as he went through his daily
task. No man ever loved his work more devotedly, or labored in it
with less regard to personal interest. Around the College of the Bible
the deepest solicitude of his soul was gathered, and its interests were
the greatest burden of his heart to the day of his death. During the
delirium of his last sickness, he was conducting recitations in his class
room, and during his rational moments he persisted, in the face of re
monstrances from his physicians, in holding some consultations about
his classes.
We have now followed our beloved and venerable brother throughout
his career of usefulness, and what an example' does it furnish to the
young men of America ! We have seen the humble Irish farmer's boy
of North-eastern Ohio becoming a country school teacher in Kentucky;
passing thence through successive professorships in three different col
leges, at each change advancing to a more honored position and acquir
ing a wider fame ; then promoted to the presidency of an institution
which promised to outstrip all those in which he had labored as profes
sor ; and finally, at the head of a college whose duties and honors were
commensurate with the highest aim of his ambition, he died amid the
affection and praises of a mighty multitude in this and other lands,
who rise up to pronounce a blessing on his name.
A few words'in reference to the results of his intellectual efforts may
not be out of place here. As we have said before, he taught, during
his career of thirty-five years as a college professor, through the entire
range of literature and science usually taught in colleges, and in every
department he was successful. Indeed, he was never so great any
where else as he was in the class-room. No man knows how to appre
ciate his intellectual powers who has not seen him at work there. The
hesitancy and apparent timidity which characterized him every-where
else, were not seen there, but he was master of the situation, and his
demeanor was that of a king on his throne.
In addition to his labors in the college, and besides numerous contri
butions to periodical literature, he is the author of seven volumes on
religious topics. The first of these was a small volume on Prayer. It
was but a natural consequence that the first-fruits of authorship from
one whose life was a, life of prayer, should be devoted to this blessed
theme. His next work was the one entitled Reason and Revelation,
the prime object of which was to strike a blow at Rationalism, the con-

SKETCH OF THE AUTHOR. 393

tagion of which in institutions of learning was to the author a source
of constant anxiety and apprehension. His third volume was his
Scheme of Redemption, which is probably the greatest of all his works.
His fourth was a Commentary on the Epistle to the Hebrews.
Soon* after the completion of his manuscript on Hebrews, he pub
lished a small volume, which he entitled the Great Commission. It is
an elaborate exposition of the last commission given by Jesus to the
apostles. About eighteen months before his death he undertook the
preparation of a complete analysis of the New Testament, intended as
a text-book for the instruction of classes, one volume of which, includ
ing the Gospels and Acts, has been published ; and the second volume, in
cluding the remainder of the New Testament, was not completed when
his earthly labors were brought to a close. He also published a small
volume entitled Grace and Good Works, intended to show the exact
offices of grace and good works in our salvation.
These works, with the single exception of the tract on prayer, were
all written during the ten years qf his residence in Lexington. While
we wondered from day to day, how, with his feeble health, he could live-
under the weight of his college duties, he added to those duties the
prodigious labor involved in preparing these volumes for the press.
Of tho moral and religious character of the deceased, we must take
the liberty to speak freely. If we were to call on all who knew him to
say what was the most prominent characteristic of the man, we would
all very likely answer in the same words, and say that he was a good
man. This is what all the people called him, and by this language
they meant to designate his piety. When Luke undertakes to tell why
Barnabas was selected from among the great spirits in the church at
Jerusalem to go on an important mission to Antioch, he uses the
words, " For he was a good man, and full of the Holy Spirit." This
is the high encomium which first of all springs to the lips when we
speak of President Milligan.
As a result of his goodness, he was pre-eminently a man of peace.
It seemed to require no effort on his part to " seek peace and pursue
it : " and that other precept of the apostle, " If it be possible, as much as
lieth in you, live peaceably with all men," he observed with the most
scupulous care. And how well we all know that he was a peacemaker !
Every-where and at all times he was ready to do what he could to make
peace among those who were at enmity. If the sentiment, " Blessed
- are the peace-makers; for they shall be called the children of God,
expresses a true thought, how great the blessing that will rest on him !
He was also a conscientious man. We are sure we have never known
a man more strictly so in regard to the very smallest matters pertaining
to the service of God and to the rights and feelings of his fellow-men
Like Paul, he exercised himself to have always a conscience void of
offense toward God and toward man. It was this which made him al
ways so courteous and considerate in his bearing toward his colleagues
in the University and in the church, so strict in his requirements ot
students under his care (for he was a strict disciplinarian both in the
church and in the college), and so exact in maintaining good order and
religious habits in his family. .
[f there was any one dominant feeling which might be called Tine
ruling passion of life, it was his love for the word of God. He valued

394 SKETCH OF THE AUTHOR.
it above all things under the sun, and there was nothing that so nour
ished his soul as to study its blessed pages, to converse on its deep
themes with others who were striving to understand it, and to impart a
knowledge of it to willing minds. At one period of his studies, Pres.
Graham and myself held a weekly interview with him at his request,
for the purpose of comparing our views on difficult passages of Scripture,
and on the profounder themes connected with the scheme of redemption.
We met in his class-room, and at his suggestion our interviews were
always opened with prayer. He would read to us something which he
had written, and it would be subjected, word by word, and thought by
thought, to the freest criticism. Well as we knew the care with which
he had studied the word of God, and the laborious research with which
he had gone through the Bible itself and the ponderous volumes of the
theologians and the critics, we were often taken with surprise in these
discussions by the thoroughness of his investigations, and by the skill
with which he anticipated objections to his views and set them aside.
The gentleness and evenness of temper for which he had so great and
¦ so deserved a reputation, was not altogether natural to him. An Irish
man by birth and ancestry, he inherited a large share of the impetu
osity which belongs to his people; and it was the strict Presbyterian
training of his childhood, the devout conscientiousness of his. religious
life, inciting him to a constant warfare against his passions ; and doubt
less also the debilitating effects of disease, which combined to curb his
fiery temper, and to confine it within the channel in which God in
tended that it should flow. But let any man attack the Bible in his
presence ; let Rationalism dare to show its face ; or let him be told of
some inroad that infidelity was making on the territory of the Lord, and
you would see in the twinkling of an eye that the lion within him was
not dead, but only sleeping. Even in such moments, however, though
you could see the flashing of a latent fire, you heard no foolish nor ex
travagant expressions.
His conscientiousness and his love of God made him a most industri
ous man. We have known a number of men of untiring industry, but
we have never known one who labored so incessantly under so great
disadvantages. Many a day have we known him to pass in his class
room, going through the entire routine of his daily labor, when he could
not sit upright in his chair, but would be compelled to lean upon his
desk, and rest his head on his hand. We remonstrated with him, but
all in vain. There was his work -before him, and it must be dene.
While he could creep to his room, and speak loud enough to be heard
from one side of it to the other, go he would. And when his recitation
hours were over, he was still in his class-room engaged in study or writ
ing, and ready to hold all manner of interviews with students who
called on him for consultation in regard to their studies, their religious
difficulties, and their financial embarrassments. The intervals between
these interruptions, together with the summer vacations, were employed
in preparing the volumes of which we have spoken, so that the entire
circle of the year was but a round of incessant labor.
If we were to say that President Milligan was a man of great decis
ion of character, some would not receive the statement. It was the
general opinion of his friends that he was lacking in decision. We
concede the pprrectness of this opinipn, yet in justice we must subject

SKETCH OF THE AUTHOR. 395
it to a certain limitation. On questions which were involved in some
uncertainty, he always spoke with hesitation, even when his own judg
ment had been formed. So he did in reference to all theoretical ques
tions, on which it appeared to his mind that there was room for any
doubt. And in regard to questions of expediency, which involved the
interests and the passions of men, he was never very decided, unless it
was in the way of insisting on compromise and peace. But when the
path of duty was clearly marked out before him, no man ever pursued
it more fearlessly or with a firmer step : and when the truth, on any
question, was so apparent to his mind as to admit of no reasonable
ground for doubt, he was as decided in the expression of his convic
tions, and as persistent in maintaining them, as any man of my acqaint-
ance. His indecision was the result of his extreme conscientiousness
and hig love of peace ; and if, at times, any of us grew impatient with
him, it was perhaps because we were rash and he was prudent.
For a long period he has borne that heavy burden of feeble health
which so often excited our pity. It fell on him first in the year 1842,
in the form of a violent attack of inflammatory rheumatism, which came
near proving fatal, and which left his system enfeebled and exposed to
other forms of disease. This was followed by neuralgia of the brain,
which affected the optic nerve, and rendered his eyes exceedingly sensi
tive to the light. The sudden flashing of light upon them was like
piercing them with a knife. It was this which caused him always, in
conversation, to keep his eyes directed toward the floor, leading strang
ers to wonder why he did not look them in the face. For some years
previous to his death, he did not pretend to read or write by gaslight
or lamplight, but was dependent on the light of the sun for all his
labor ; and even in the daytime he spared his eyes as much as he well
could by having members of his family to read to him. He was afflicted
with frequent returns both of neuralgia of the brain and rheumatism ;
and besides this,* his digestion was imperfect, and his throat and lungs
were somewhat involved in the general prostration. He told us several
years ago that he could not pass a day without the use of medicine,
and this necessity continued until his last sickness.
In this connection we must mention a circumstance to which we in
vite the special attention of all young men. He consulted many emi
nent physicians in regard to his maladies, and he was repeatedly urged
to drink daily a portion of strong whisky or brandy, with the assurance
that it would add at least ten years to his life. But he steadfastly re
fused to do so, and said that he would rather die ten years earlier than
to live by the daily use of intoxicating liquor. And this was not so
much because he feared the effects on himself, as because he dreaded the
influence it would have on others, and especially on young men, to
know that from any cause he kept up such a habit.
When he was seized with his last sickness, he did not think it
would be fatal, nor did he so conclude till he was informed by the con
sulting physician, that so it must be. He had fought the battle against
his old diseases so long, that he felt confident of fighting it through a
little lono-er. We know, however, from his own remarks tous in regard
to his anxiety to push to completion the works on which he was en
gaged, that he did not expect to live very long, and he recently told his
wife that he thought it probable that another year would bring his lite

396 SKETCH OF THE AUTHOR.
 s  •
to a close. He had his plans laid for that year, intending to take some
rest, and to make a final visit to all his relatives and especial friends at
a distance. But the new enemy proved too strong for him, and when
it gained the mastery he sank under it very rapidly.
He talked much, during his illness, of the religious discipline of suf
fering, saying many beautiful things on the subject; but he said little
concerning his death. When a friend during his illness, having spent
the night with him, bade him farewell with some expression of doubt
as to his recovery, he replied : "If the message were to come to me
that I must set my house in order by noon to-day, I do not know how 1
would receive it," and here is his usual caution; "but I know how I
ought to receive it, and how I think I would. I think I would say, the
will of the Lord be done; I will be ready." And when, on the day of
his death, the physician informed him that his case was hopeless, he
answered, " Very well," as if he had been told something thatnad oc
curred in the household. In his last moments, he appeared to suffer
but little. It was our privilege to sit by his side during the last hour
or two, and watch his departure. Once or twice, as his breathing be
came less difficult because his lungs were ceasing to act, a slight shudder
passed over his frame, as of one taken suddenly with a chilly sensation,
but this, together with a slight rising and falling of his right hand, was
the only motion or sign of pain that we discovered. The last moment
came so quietly, that the family seemed hardly to know that it had come,
until we looked at our watch to see the time, and remarked, " All is
over." It should be mentioned, for the purpose of giving completeness to the
above representation of the character of the deceased, that he was always
a liberal contributor to public religious enterprises ; to the poor, and
especially to poor students; and that in his last will he bequeathed out
of his small estate one hundred dollars to the Kentucky Christian Edu
cation Society, to assist in educating poor young men for the ministry;
one hundred dollars to the Kentucky Christian Missionary Convention,
for the purpose of distributing the Holy Scriptures among the freedmen
of the South ; and the entire net proceeds of his New Testament Analy
sis, jointly to the Kentucky Female Orphan School and the Foreign
Christian Missionary Society, which was organized at a recent meeting
of the General Christian Missionary Convention.