1. God—The divine name is not thus placed at the beginning of this epistle in the Greek. The first words are the two Greek adverbs, rendered sundry times and divers manners, πολυμερωςκαιπολυτροπως. Each of these Greek words begins with a pol; and Delitzsch asks whether this is accidental, or whether the epistle does thus begin intentionally, with a hint of Paul’s own name. Sundry times and in divers manners—More literally: In many parts and by many methods. The words describe the fragmentary character of the old revelations, in depreciatory comparison with the unity of revelation by the Son. There is no Greek word answering to times. In many parts, indicates that truth came by piecemeal through a succession of ages. Divers manners—Sometimes by visions and dreams, sometimes by word of mouth, by the declaration of angels, by the impulsive inspiration of prophets, by types and symbols. These were all, however, as but lamps and candles before the coming of the sun. In time past—Παλαι, in the olden time, anciently; including the whole period of inferior revelation before the coming of the Son. The fathers—The Hebrew ancestry, who heard the ancient revelations. By the prophets— Including the inspired mediums of either or all these methods of revelation, at whose head was Moses. 2. These last days—The English gives accurately the general sense of the peculiar phrase, επ’ εσχατουτωνημερωντουτων, the ultimatum or finality of these days. We take it that επ’ εσχατου, at the finality, is the true antithesis to time past, or of old; and that of these… days defines the finality as consisting of these Messianic, in contrast to the old prophetic, days. So Delitzsch defines the phrase as signifying “for our author here, as for Peter, (1 Peter 1:20,) that ‘last time’ which he viewed as already begun, and as in process of unfolding itself before his eyes.” His Son— Greek, a son. The old seers were but prophets; this last is no less than a son. But inferentially, as the prophets were his prophets, so the son is no less than his Son. And how lofty a being, how infinitely superior to the prophets of old is this Son, Paul proceeds to unfold. Render the whole sentence thus: In many parts and by many methods God, having spoken to the fathers in the olden time by the prophets, has in the finality, consisting of these days, spoken unto us by a Son. There is in the sentence an elegant antithesis, consisting of a series of neatly adjusted contrastive terms. Compare remarks on Paul’s rhythmical passages in our vol. iii, p. 287, and our note on Romans 1:1. Perhaps there is not another as finely rounded a period in this epistle as this introductory one.In the sublime three descriptive clauses that follow, the writer goes deeper and deeper at each step, if we may so express it, back into eternity. He traces his predicates regressively. First, the Son’s heirship of all things; preceded by his creation of all things; and that preceded by his inmost emanative identity with the divine Essence. The predicate phrase, whom he hath appointed heir of all things, is based upon, by whom also he made the worlds; and that upon the being and upholding of Heb 1:3, all furnishing a description of the infinite superiority of the eternal Son.And, undoubtedly, we must here avail ourselves of the important distinction between “the order of nature” and “the order of time.” One eternal may, in the order of nature, precede another eternal. An eternal cause eternally precedes an eternal effect, as an eternal Father precedes an eternal Son. God’s eternal nature and person precede in order his foreknowledge, as his foreknowledge precedes his predeterminations. So the heirship of Christ, if eternal, is preceded by his creation of the worlds, which means not merely the production of planets and earths, but the eternal self-revelation of God in production of creature existence. And this creation is preceded by God’s self-expression in the eternal Word; or, as it is otherwise mentally conceived, the generation by the Father of the Son.We are now prepared to answer the questions here aroused before the commentators, When did the Son become heir of all things? And what are the all things of which he became heir? To the first question the answer has been made by many annotators that his heirship took place at the resurrection and ascension. And undoubtedly it did take place, for the divine-human Son, at that time; but that was only an objectivizing of the eternal heirship of the Logos of John and the Son of our present writer. More erroneous is the answer of some commentators, that it was an heirship in God’s eternal purpose, as if the Logos by whom (John 1:3) every thing became existent which has become, were not eternal Son, and, if Son, then heir. The back-ground of the divine Essence becomes manifest through the Word resulting in creation; which is existence different from the divine Being. Heir—Not simply lord, possessor, (which would be true of the Father,) but derived possessor, as Son of a Father, though a Father that never dies. All things—Not only earth, planets, suns, fixed stars, and nebulae, but all the real universe of which these are but external glimpses perceptible to our little optics. Were we endowed with an additional number of senses, vast additional volumes of God’s created universe would open before our perceptions and our knowledge. Worlds—All the mundane systems of which the universe ever consisted. As between the two terms, cosmos, frame-world, and aeon, time-world, the latter is here used. So that the term worlds, here, first suggests systems successive in time, and then by secondary implication, takes in their space-filling or frame-work character, if such they have. So, also, is the same word used at Hebrews 11:3. That this is the meaning is absolutely proved by ver. 3. Brightness… glory—The relation of the Father to the Son is indicated as that of an essential glory to a brightness, or forth-beaming radiation. Hence the Nicene Creed styles the Son, “Light of light,” (φωςεκφωτος, literally, light out from light,) and pronounces the Father and Son to be of one substance, “consubstantial,” as light and light are one. Stuart asks if the sun and the rays proceeding from him are “consubstantial?” The reply is, that the body of the sun is material, whereas the glory, the pure “light,” is the very essence of God, and its radiations being also luminosity, are consubstantial with it. In place of the dark, material, central body of the sun, issuing its rays, is the central divine Essence, which, in the Miltonic phrase, is “dark with excessive bright,” yet unfolding its visible effulgence in the Son. Brightness—The Greek thus rendered is απαυγασμα, which may signify either, 1. A ray actually darting forth from the glory or luminosity; 2. A bright spot shed upon a surface upon which it alights; or, 3. A light-form; being the shape assumed by the collected beams in combination: a second emanative luminosity repeating the first luminosity. That this last is the meaning here is clear from such phrases as, (Colossians 1:4,) “image of the invisible God;” (Philippians 2:5,) “form of God,” on which passages see notes. This emanative nature of the απαυγασμα is ground for the use of the terms Son, Word, and, in the present epistle, Apostle. Hebrews 3:1, where see note. Express image—The image, here, is literally the figure or letters made upon a surface by a stamp. Hence, the relation between the Father and Son is here indicated by that between the stamp and the impress it fixes. This illustration, of course, touches only the two points of derivation and oneness. Person—More properly, substance; same word as in Hebrews 11:1, where see note. The eternal Son is the express image of the Father’s basis-reality, his essential being. The one is God permanent, and the other is God emanant. Upholding—As the ineffable Essence is the background, so the Word is its revelation in executive action. This Word is the eternal medium between the Essence and all external creations, both in bringing and maintaining them in existence. Word of his power—A more energetic phrase than “his powerful word,” as it is sometimes rendered.The emphasis is on his power, and its word is its expression in act. The Socinian explanation, referring it to the “Gospel,” is entirely out of place. As executive of the divine essential God, the Word is “the plastic Power” by which all the natural and typical forms of things in nature are shaped and endowed with properties and powers; and, assuming humanity, the Word becomes the shaping agent of all the primary realities of the moral realm. In the former he is incarnated as immanent deity in the material world; in the latter he is incarnated as immanent deity in the material body of a human person. Mr. Bushnell somewhere says, in effect, it is no more impossible for God to be incarnated in Christ than for him to be in-worlded in the cosmos. As Word, the divine Apostle is Lord of nature; as Son, he is King of nations and Head of the Church. Purged… sat—Transition now from the Son’s pre-existent state and being, to his incarnate manifestation and doings. Thus far the Son has been an emanation, an eternal apostle; now he becomes not only incarnate apostle, but HIGH PRIEST, Hebrews 3:1. Purged, more literally, having wrought a purification; that is, a purifying by his atonement as our priest. That purification is wrought by him potentially, once for all; it is actually appropriated in the individual by act of faith. By himself—And not, as symbolically under the old dispensation, by victims and sacrifices. Right hand—Note on Romans 8:34 and Acts 7:55. The image, derived, doubtless, from Psalms 110, alludes to the Oriental custom by which a prince or premier, or other most exalted subject, sits at the right side of the throne. The phrase is never applied to the pre-existent Son, but always implies his incarnation and his exaltation in his glorified humanity. On high—Greek, ‘Εν ‘υψηλοις, in high regions, the third heavens. On the heavens, see our note on 2 Corinthians 12:2. On relative locality of Father and Son, note, Acts 7:55-56. 4. Being made—Rather, having become; a state which had a commencement, as the being of Heb 1:3 is a state without commencement. This being made, takes place in the incarnate exaltation, as the made a little lower than the angels, of Hebrews 2:9, takes place in the incarnate humiliation. By inheritance—From an undying Father. Name— Rather, dignity embraced in the name of Son. It was by power of his eternal inheritance (Hebrews 1:2) as Son that he passed through the humiliation of the incarnation, and attained an incarnate exaltation above angelic rank. 2. Proof of this transcendence from Old Testament texts, Hebrews 1:5-14.5. For—To prove this superiority of the eternal Son over the angels, our author now quotes six texts from the Old Testament. The modern interpreter, especially of the rationalistic type, finds not a little difficulty in applying these passages to Christ. But if, as in our Introduction we have indicated, the very purpose of our inspired apostle is to take the Alexandrian interpreters at their own word, and confirm all their brightest ascriptions and descriptions of the eternal Word, and affirm them of Christ, and thence show with what a glory even his humiliations are thereby irradiated, little difficulty need be felt in the interpretations here given. Says Delitzsch, “This epistle forms a link between the later Pauline epistles and the writings of John, and excels all others in the New Testament in the abundance of what cannot be merely accidental resemblances to Alexandrine modes of thought and expression. To us, indeed, it seems indisputable that the Jewish theology of the last few centuries before Christ, in Palestine, and more especially in Alexandria, did manifest many foregleams of that fuller light which was thrown on divine things in general, and on the triune nature of the Godhead in particular, by the great evangelical facts of redemption; nor can the admission that so it was prove a stumbling block to any but those who think that the long chain of divine preparations for the coming of Christ, on which the whole outward and inward history of Israel is strung, must have been broken off abruptly with the last book of the Old Testament canon. Is it, then, possible that the Book of Wisdom (Hebrews 7:26) should speak of the Sophia as απαυγασμαφωτοςαιδιου—a beaming forth of the eternal light (Philo, De Cherub) of God—as αρχετυποςαυγη, archetypal splendour; and now our author of Him who was manifested in Jesus as απαυγασματηςδοξηςαυτου, without these several terms having any internal historical connexion?” At any time—Though angels are incidentally called sons, this is not their permanent name as significant of their nature. No one angel is ever mentioned or addressed as Son. Thou—Quoted from Psalm ii, where see notes. The psalm was applied by the Jewish commentators to the Messiah as well as by the Jerusalem Church. Acts 4:25. This day—As addressed by the Author to a human Son, anointed to be king in Zion, the phrase is of course temporal. It means “This day [it stands true that] I have [from eternity] begotten thee.” Even here, therefore, it does not mean that the exaltation and anointing are identical in time with the begetting. And this seems to refute those who in its higher application to Christ refer the begetting to his resurrection or to his incarnation. 6. And—As the last verse touches the coronation of the eternal Son, so this verse describes his induction into the rule of the world. Again— Understood by our translators and by many commentators as correlated to the again of the last verse, as introducing a superadded quotation. Others make it qualify bringeth in; as if reading, when he again bringeth in; as referring to some second being, brought in after a first. Alford and Delitzsch refer it to the second advent; very arbitrarily, for it needs some previous mention of the first advent to make it allowable. If a second bringing into the inhabited world is to be supposed, then we should refer it to his resurrection, which was the time of a return and of exaltation, closing the period of his humiliation. See note on Matthew 28:18. Then all power in heaven and in earth was given unto him. So Ephesians 1:19-20 : “He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and dominion, and every name that is named,” etc. Then, of course, was fulfilled the requirement on all supernal powers to do him homage. But to describe the second advent as a bringing of the Son into the world is entirely unbiblical. First-begotten—Because eternally begotten. For even if God has been eternally engaged in creating, still the Son is in order of nature first. And when the Son is called first-begotten, it is implied both that his being begotten is prior in order and superior in nature; for creation and formation are in a lower sense figured as generation. And it is as first-begotten that he is, by the divine primogeniture, heir. Hebrews 1:1. So he is firstborn of every creature, Colossians 1:15; firstborn among earthly rulers, Psalms 89:27; firstborn from the dead, Colossians 1:18; Revelation 1:5. Here the term stands alone, and it alludes to the this day, that is, primordially, have I begotten thee, (of the last verse,) as God manifest, prior to and above all created things. World—Not cosmos, or frame-world, nor aeon, or time-world; but oikoumene, the inhabited earth. He [God] saith—Quoted, perhaps, from Psalms 97:7, which reads in the Septuagint, “Worship him, all his angels.” Yet the precise words are found in the Septuagint in Deuteronomy 32:43, which the Jewish doctors held also Messianic. Indeed, Delitzsch maintains that in the Old Testament, Jehovah, when described as coming, manifestive, administering the affairs of the world, implies Jehovah, the Word, the Son, the ultimate Messiah. The words in Deuteronomy are in the Seventy, but not in the Hebrew. They may, indeed, be supposed to have been in the Hebrew copy used by the Septuagint translators, but dropped out from other copies. They may have been transferred from the psalm, being, perhaps, an essentially accurate reading in some copy of the Septuagint, and even in the copy used by our author. More probably the addition to the Septuagint of Deu 32:42 is made up from Isaiah 44:33, Psalms 117:7, and Psalms 29:1, springing probably from the liturgical use in the Jewish synagogue of the song of Moses, that is, its use in the chanting of the song in the public worship. Our author, therefore, even if quoting a superaddition to the song, quotes a superaddition acknowledged by his readers, and really made up of inspired words. All the psalms from 93 to 150 were by the Jews held predictive of the Messiah. Psalms 97 is an expansion of our author’s words in Hebrews 1:2, appointed heir of all things.This quotation is an expansion, also, of Psalms 2:7-12, which all confess, who confess any Messiah, to be Messianic. It describes the firstborn, the eternal Son, as God manifest, ruling over nature and overruling all things to the highest ultimate moral good. And when, by the Father, he is thus installed over all, the very highest intelligences are required to do him homage.In our English version, as in the Hebrew, Psalms 97:7 reads, “Worship him, all ye gods;” and the connexion indicates the idea that the heathen deities are to submit to Jehovah. In accordance with the idea that behind the idol there is a demon, the Jewish Church preferred to extend the term to include all supernaturals. Stuart shows that elohim (gods) is a term repeatedly rendered in the Septuagint by angel, as Job 20:15; Psalms 8:6; Psalms 137:1. The writer of Hebrews does the same in Hebrews 2:7, in quoting Psalms 8:6, as he does in this present verse. 7. And—We have here (Hebrews 1:7-9) another contrast between angels and the Son. The former are but natural instruments, the latter is God, ruling in righteousness, forever. Spirits—Rather, winds; and thus we have the parallelism, maketh his angels winds, and his servants a flame of fire. Angels are so made that they may transform themselves into, and serve the work of, winds, and of lightning flashes or atmospheric blazes. Our author’s exact words are found in the Alexandrian Septuagint. The Hebrew at first seems to have a slightly different sense. Psalms 104:4. In that psalm, Hebrews 1:3 says, “who maketh the clouds his chariot,” and hence some infer that this cited verse should read, he maketh the winds his messengers, which would exclude any reference to literal angels. But, in fact, in the verse cited, the Hebrew reverses the order of the words of Heb 1:3, and reads, maketh his angels winds, which is the true rendering. Alford gives quotations from Schottgen and Wetstein showing that our author gives the meaning as held by the Jewish Church. Schemoth Rabba, § 25, fol. 123, 3, says, “God is called God of hosts, because he does with his angels whatsoever he wills. Whensoever he wills he makes them sitting; (Judges 6:11;) sometimes he makes them standing; (Isaiah 6:2;) sometimes he makes them similar to women; (Zechariah 5:9;) sometimes to men; (Genesis 18:2;) sometimes he makes them winds, (Psalms 104:4,) the citation of the present verse. Sometimes fire, ibidem.” 8. Saith—Quoted from Psalms 45:6-7, generally held to be a Messianic psalm. See in vol. v, O.T., of this series. It is addressed not so much to the pre-existent Word as to the incarnate Son, tracing the character of his rule in the earth, with his Messianic exaltation in consequence. Thy throne, O God—That the vocative here agrees with both Greek and Hebrew, see notes. Sceptre of righteousness—The rule of the Mediator is in itself right; it is the origin and securer of the moral quality in the progress of the world; and it is pledge that the right shall prevail in the final destinies of men. Physical nature in itself is necessitated, and destitute of justice and mercy. The normal processes of necessary causes, by the law of the Father as God of nature, are all relentless and regardless of the gracious. It is from the presence and sway of the blessed Mediator, under grace of the Father, that the power of mercy and peace is felt in earthly things. 9. God, even thy God—Some excellent commentators make this also vocative, and read, therefore, O God, thy God hath anointed thee. See Dr. H. So Augustine, as quoted by Alford: “O thou God, thy God hath anointed thee. God is anointed by God.” Anointed… oil of gladness— Reference is here had to anointing, not to the office of king, but to a triumphal anointing in consequence of merit and victory. The head was customarily anointed at festivals. Deuteronomy 28:40; Psalms 23:5; Psalms 92:10; Matthew 6:17. Above thy fellows—As the anointing is not to office, so the fellows are not, as some understand, other kings, but the angels. They are not, indeed, ever said to be anointed, but it is in this very fact of the unction being bestowed on him that he is distinguished as above them. 10. And—Quoted from Psalms 102:26-28, where see notes. Though this psalm is within the Messianic number, there is nothing in its contents which limits it to him. We are at liberty, indeed, whether applied to the Trinity or to the Son, to see that our author intends it to be an expansion of his own words in Hebrews 1:2, by whom also he made the worlds. It is to the Logos, the executive Maker of the worlds, that in accordance with the mind of the Church he applies them. In the beginning—Literal Greek, κατ’ αρχας, at beginnings. At the various commencements, whether of different things in the same world, or of serial worlds in succession. Less solemn and aboriginal than St. John’s εναρχη, “In the beginning was the Word.” For even if a scientist maintains that matter is chronologically eternal, still in the order of nature and truth God, the Word, is back of it. It is dependent and phenomenal: He is independent, unconditioned, and absolute. If creation, or creations, be eternal in series, it is because He eternally and freely creates. Laid the foundation—It is not illegitimate for modern science to read into these words the definite facts comprehensively embraced in them. By the divine Word, the author of order in chaos, the work of order, whatever it was, was performed. If that chaos was a nebula, there was nothing in the mere nebula itself by which it could frame itself into an intellective system. If it condensed and hardened, without some regulative mind it would harden into an unintelligent solidity. It required an indwelling Mind, a divine Logos, to translate the unintelligent mass into intelligent forms. As easily could a pile of type lying in pi form themselves into a poem without a forming mind, as a pile of matter frame itself into a cosmos without the formative Logos. No atheistic philosophy, whether of Hume or Herbert Spencer, has been able to bridge this chasm. Foundation—Geology reveals such “foundation” in the primitive rocks, and in the strata of successive ages. Heavens—The atmospheric expanse; and we may add, as speaking optically from our earth-centre, the firmament and the starry heavens. Works of thine hands—Spoken anthropomorphically, that is, under momentary conception, as if God were an infinite man; which abstracting away from him all imperfection, and adding all perfection, we rightfully do. Weak-minded pseudo-philosophers raise a great protest against such anthropomorphism, showing a sudden sensitiveness at our degrading God—a God in whom they themselves do not believe. And yet Mr. Spencer, who leads in this outcry against anthropomorphizing “the Absolute,” thinks he elevates him by denying to him the attribute of intelligence. A better philosopher, Sir Isaac Newton, says, (at the close of his “Optics,”) that the entire universe, including all material things from the planets down to animal bodies, the organs of sense and motion, and the instinct of brutes and insects, “can be the effect of nothing else than the wisdom and skill of a powerful everliving Agent, who, being in all places, is more able by his will to move the bodies within his boundless, uniform sensorium, (of space,) and thereby to form and reform the parts of the universe, than we are by our will to move the parts of our own bodies.” In his “Principia” he says: “It is confessed that God supreme exists necessarily. By the same necessity he is always and everywhere. Whence he is all similar to himself—all eye, all ear, all brain; all perceptive, intellective, and active force; but in a manner not at all human or corporeal, but in a mode to us unknown.”—Liber iii, De Mundi Systemate.That acute Christian philosopher, Tayler Lewis, rebuking the squeamish avoidance of anthropomorphisms by later Jewish writers, as Philo and the Rabbis, shows that the divine mind is truly competent to see things as man sees them, and to realize the human feeling. If God knows how things appear to our human thought he must be able to see them not only as he absolutely sees them, but as we finitely see them; that is, he thinks our thoughts. “May not God come actually into the human sphere and the human finity? May he not, if it pleases him, tabernacle in the human mind, knowing things as we know them, feeling them as we feel them? For, unless he thus knows them as we know them, feels them as we feel them, there would be a knowledge unknown to him as it really is—that is, as it exists in our mind.” And yet, Moses, who uses the strongest anthropomorphisms, (and we may add, Newton, as in the above quotation,) “knew that God was infinite as well as Spinoza” knew it. 11. They shall perish—They shall change from one form or system to another, the old form disappearing. Compare Isaiah 34:4; Isaiah 5:6; Isaiah 6:11; 2 Peter 3:12-13; Revelation 20:11. Science assumes matter to be indestructible; higher truth holds it to be in itself phenomenal, and indestructible only as it is sustained by underlying divine power. Thou remainest—The Greek word expressively means, thou art permanent through; that is, through all the changes of phenomena and systems. 12. As a vesture—By a figure of great majesty in this verse God is an infinite Person, and the universe is his immense raiment. As a person takes off, folds up, and throws aside when old, his garments, so God deals with phenomenal things. But, contrastively, the person remains the same, and of God’s person the years shall not fail; they shall roll forever onward. 13. Sit on my right hand—Words applicable to Christ’s exaltation at his ascension. See notes on Hebrews 1:3; Matthew 28:18. Until—During the interval between that ascension and the completion of the work of his second coming. Make… footstool—Note on Acts 2:35. This is to be being accomplished during the present dispensation, and fully accomplished at the final judgment. 14. They—The angels in contrast with the Son. He is enthroned at God’s right hand; they are perpetual servants. All—Even to the highest rank. Even Gabriel ministered to Daniel. Ministering—Liturgical; that is, performing a public and sacred service. For the liturgia (whence our liturgy) was originally in Athens a public service rendered by wealthy citizens to the public at their own expense; thence the term designated the sacred ministrations of the Jewish priesthood in the temple. The angels are liturgical spirits performing God’s public ministrations. The angels are not menials or secular servants; they are sacred servitors. They do not carry on the processes of mere physical nature. Spirits—In contrast with human, corporeal, ministers. Sent forth—Passive participle in the continuous present, being ever sent forth. Whence sent forth, may appear from our closing note on Hebrews 1:3. For—Not to. Their service is rendered to God in behalf of men. And not for all men, but specially for heirs; or, rather, those who are about to be heirs; heirs not only in expectation but in possession; that is, who will in due time come into a realized inheritance of salvation. Notes on Matthew 18:10, and Ephesians 2:2. 3. The guilt of disobeying the word of the Son proportioned to the dignity of his nature, Hebrews 2:1-4.1. Therefore—In view of the great fact unfolded in the last entire chapter, that the Son, who now speaks, is lord of angels, creator of worlds, the eternal through all ages of the changing temporals. The importance of the things… heard is proportionate to the eternal Speaker. Let them slip— Rather, lest we slip past them, in carelessness and inattention. The Greek verb really signifies to flow or glide by, as a stream of water. It is really a neuter verb, and yet is here used in the subjunctive passive, so as to read literally, lest we be flowed (or glided) past them. Similar is the Septuagint phrase in Proverbs 3:2, rendered freely, “My son, let them not depart from thine eyes.” 2. Word spoken by angels—By word, here, must undoubtedly be centrally meant the Law as given at Sinai, yet so as to include the various angelic messages delivered by angels and recorded in the Old Testament, which were truly subordinate additions. That the Law is centrally meant, is clear from the fact that the entire comparison is between the giving the old Law and the giving the new Gospel, showing the superiority of the latter. Spoken by angels—But we are told very explicitly (Exodus 20:1; Exodus 20:19; Exodus 20:22, and Deuteronomy 5:4) that it was God himself who spoke at Sinai.This difficulty, which affects the very foundations of the argument of this epistle, has been met in various ways. In our note on Acts 7:53, we have understood angels to be the real designation, idiomatically plural, for the one Angel of the covenant, by whom the word of the Sinaitic Law was truly spoken. The inferiority of the old dispensation would then consist in its transient Angel-form mediatorship instead of the permanent and personal form of the incarnate Son.A full review of the mind of the Jewish Church, especially the Alexandrian, however, seems to reveal the fact that the audiences addressed by Stephen and by this epistle truly believed that, notwithstanding the very explicit words of Exo 20:1, asserting that God himself was the speaker, yet God spoke through an angelic medium. Whitby on this passage quotes the remarkable words of Philo, that God spoke at Sinai, κελευσαςηχηναορατονεναεριδημιουργηθηναι, by commanding an invisible sound to be formed in the air. Hence, while Philo and his contemporaries would still affirm that God spoke by himself alone, he would none the less affirm that the divine speech was shaped into vocal articulation and conveyed to man by angels. This, as Whitby well says, “supposes God the Father to be the supreme Author both of the Law and the Gospel; asserting only that his ambassadors and ministers in the one were much inferior to his Ambassador and great Prophet by whom the other was revealed.”The mind of the Jewish Church underwent a great enlargement in regard to the nature of God during its residence in Babylon. From the vast plains and clear skies of that great East, where astronomy was born, new impressions were conceived of the greatness of immensity; and, consequently, grander conceptions of the omnipresence of God. The Jewish mind was thereby educated to read into the conception of Jehovah a more realized absolute Infinity. It realized more fully the vastness of the omnipresence truly expressed in the inspired words of their old revelation. It thereby never again inclined to relapse into its old idolatries. And, true to its old monotheism, it equally rejected the mythologies and idolatries of Babylon. Hence, when it was asked how so immense a Being could commune with man, it would be answered, through angels. But when it was asked how could the Infinite commune with even an angelic finite, there came the distinct conception of a God essential and a God manifest, yet both one. God manifestive was the Logos, the Word. St. John, in the commencement of his gospel, assumes to define the true conception of the Word. The author of this epistle still further elaborates the conception, maintaining that the Word or Son is superior to angels, and is divine; and that, therefore, the period inaugurated by his incarnation is a higher dispensation than that of its predecessor.The following paragraph, by Delitzsch, shows how, under such experiences, the highest minds of the Jewish Church, in possession of the divine Oracles, were led towards the truths to be realized in the New Dispensation:— “Though possibly disturbing to some minds, it must not be concealed that Philo also regards the Logos in some places as a Mediator, Paraclete, or Heavenly Intercessor. For example, in 2:155, 25, (vit. mos., Hebrews 3:14,) in explaining the priest’s breastplate, (λογιον,) he says: ‘It was necessary that one who was to serve as priest to the Father of the world should have as this Paraclete, [Advocate or Intercessor,] the all perfected Son, [that is, the Logos symbolized in the λογιον,] so as to obtain both forgiveness of sins and a supply (in abundant measure) of all good.’ Again, 2:501, 44, [Quis, rer. div. her., § 42,] speaking of the cloud which stood between Israel and the Egyptians, (Exodus 14:19,) he thus applies it to the Logos: ‘The all producing Father vouchsafed to this Logos, as leader of the angelic host, and eldest of all existences, that He should stand as the boundary between created things and the Creator. And he (the Logos) is himself an intercessor for mortality in its longings after the incorruptible, and an ambassador from the Lord of all to that which is His subject.’In this way the Logos exhibits Himself as [Mediator] μεσιτης, (so He is frequently styled by Philo,) or, as the personal covenant, (i, 960, 12, De Somn., 2:36,) and interposer, συναγωγος, between God and man, (i, 144, 3, Lib. de Cherub, § 9.) Surely in all this we must recognise dawnings of New Testament light.” 3. How shall we—Both Christians and all who hear the word spoken. Escape—Namely, the recompense suited in severity to the new conditions. So great salvation—Its greatness being here measured by the greatness of the Mediator who brings it, the clearness by which it is attested, the price (Hebrews 2:9) which it cost, and the glory to which it brings. At the first—At the commencement of the new revelation. Confirmed unto us… heard him—That Paul never heard the living Christ at the first, we have recognised in our note to Acts 9:1. So that this statement perfectly accords with Paul’s authorship of the epistle. Lunemann and others, indeed, argue that Paul always claims that he derived his Gospel not from men, but from Christ, and so could not have written these words or this epistle. But, certainly, Paul does not ever claim that he was a personal hearer of the teachings of Jesus, or an eye-witness of his miracles. How he acquired his knowledge of the facts of Christ’s history we have discussed in our note, Acts 9:23. It is the doctrinal interpretation of those facts which he claimed to have obtained by revelation. We have shown in our notes on Acts 8:1-4, that the Pentecostal Church was dispersed, and succeeded by a later body of believers. The Hebrews, to whom this epistle was written, assuming them to be Jerusalemite and Palestinian Jews, received their knowledge of Christ’s history from living testimony, as did Paul. Compare our notes on Luke 1:1-3. Nevertheless the we and us here do not literally or necessarily include the apostle; but may be simply used from delicacy, as a modest identification of himself with his hearers. The first person plural is used six times in 1-3, where it is clear that Paul does not mean himself. Stuart has abundantly shown this self-identification with his readers to be Paul’s custom, both in this epistle and elsewhere, adducing a mass of instances, as follows: “See Hebrews 2:1; Hebrews 2:3; Hebrews 3:6; Hebrews 4:1-2; Hebrews 4:11; Hebrews 4:13; Hebrews 4:16; Hebrews 6:1-3; Hebrews 6:18-19; Hebrews 10:22-26; Hebrews 10:39; Hebrews 11:40; Hebrews 12:1; Hebrews 12:9-10; Hebrews 12:28; Hebrews 13:10; Hebrews 13:13; Hebrews 13:15. He also uses we or ye indifferently for the persons whom he addresses; for example: Hebrews 4:1, let us fear… lest any of you, etc.; we, in Hebrews 12:1-2; ye, in Hebrews 12:3-8; we, in Hebrews 12:9-10; ye, in Hebrews 12:17-18; Hebrews 12:22; Hebrews 12:25; we, in Hebrews 13:14; Hebrews 13:18, and often in the same way elsewhere, the address being still most manifestly made to the very same persons. He often employs, also, the first person plural to designate merely himself; as for example, in Hebrews 2:5; Hebrews 6:9; Hebrews 6:11; Hebrews 13:18. This, in like manner, he interchanges with the first person singular; for example, Hebrews 13:18; compare Hebrews 13:19; Hebrews 13:22-23. The same use of the first person plural runs through all the Pauline epistles; for example, we and I for the writer himself, Galatians 1:8 : comp. Hebrews 1:9-14, Galatians 2:5; comp. Hebrews 2:1-4; Hebrews 2:6-7, and so very often elsewhere. So we and you for the persons addressed, Galatians 3:1-29; Galatians 4:3-20; Galatians 4:26-31, and elsewhere.” The passage, with the entire class of facts, is, therefore, not a disproof, but rather a proof, of the Pauline origin of this epistle; as it shows a full conformity with the apostle’s habit of using the pronouns. See our note on 1 Corinthians 15:51. 4. Not angels, but Jesus, Lord of this dispensation, Hebrews 2:5-8.4. Bearing… witness—While the Lord was main speaker, God corroborated the divinity of his person and the truth of his announcements with signs and wonders. Signs implies their significance as proofs; wonders their startling supernaturalism; miracles their divine power, as dealings of omnipotence. Gifts—Rather, distributions, distributive impartations. Will—And according with his divine wisdom. The apostles could not work miracles at their own will. 5. For—Illustration. All this danger of offending a divine dignity is true, for Christ is lord of our dispensation. The development of thought is this: Hebrews 2:5 declares that angels rule not this dispensation: Hebrews 2:6-8 quote the psalmist’s description of man, (as in his first paradisaic state,) made ideal ruler of the lower creation: Hebrews 2:8 declares how complete that supremacy was, nothing being excepted; but it adds that now, (since the fall,) that subjection is annulled: Hebrews 2:9 descries that supremacy potentially restored in one, namely, Jesus, who is divinely so exalted as that he may be a glorious atoning sufferer for every man. It is this glorious divine Sufferer who, identifying himself with man by being man, restores the primitive exaltation of man. Beautifully does our author meet those who would revolt from Christ on account of the suffering of the cross, by showing that it was a suffering glorified by the divinity of the Sufferer. Unto the angels—Not only was the Law given through angels, but the entire old dispensation was rife with angelic over-rulings, either of subordinate angels or transient phenomena of the Angel-Jehovah, who thus anticipated in shadow his incarnation. That angelic guidance led Israel from Egypt.Moses declares, (Numbers 20:16 :) “When we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt.” And God says, (Exodus 23:20 :) “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.” And Exodus 23:23 : “Mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites… and I will cut them off.” And so the last of the prophets, Malachi, (Malachi 3:1,) predicts the incarnate Lord himself under the title “Messenger (or Angel) of the Covenant.” It was not until the time of the Captivity that Israel came fully to form the conception, as we learn from Daniel, that even secular nations were overruled by angels. Daniel 10:13; Daniel 10:20; Daniel 12:1. Against Michael, the prince of the people of God, there stood a “prince of Persia” and “of Grecia.” The Jewish doctors then read the same idea into Deuteronomy 32:8, which the Seventy translates, “When the Almighty divided the nations, he set the borders of them according to the number of the angels of God.” This, Rabbi Menahem paraphrases, “He placed seventy angels over the seventy nations.” See our note preceding Luke 10:1. But under our present dispensation angels are in the background. Even popular imagination, when, at the present day, it sees supernatural phenomena, never sees them in an angelic form. World—Not aeon, the time-world, nor cosmos, the frame-world, but oikomene, the inhabited world, or territory; and so the world more or less completely of human population and territory. Matthew 24:14; Luke 2:1; Luke 4:5; Luke 21:26; Acts 11:28; Acts 17:6; Acts 17:31; Acts 19:27; Acts 24:5; Romans 10:18; Revelation 3:10; Revelation 12:9; Revelation 16:14.World to come—Buxtorf says: “By ‘world to come,’ some Jews understand the world which is to be after the destruction of this inferior world, and after the resurrection of dead men, when their souls will again be united with their bodies. Others, by ‘world to come,’ understand the days of the Messiah, in which, that is, the Messiah shall come, whom they still expect, and that he will reign temporally in this world.” In the New Testament, when speaking from a Christian standpoint, the world to come would signify the world beyond the judgment-day, as in Matthew 12:32 : but speaking from the Jewish standpoint, as here, the phrase signifies the days of the Messiah, the incoming period between the first and second advent. So in the Septuagint of Isa 9:6, Christ is called οπατηρμελλοντοςαιωνος, the Father of the age or time-world to come, (English translation, “the everlasting Father.”) See notes on 1 Corinthians 10:11; Ephesians 1:10. Whereof we speak—Which is the subject of Heb 2:1-4. 6. But one—The indefiniteness of the quotation compliments his readers, by presupposing that they know all about the books quoted. The division into chapters and verses for easy reference did not exist in the apostle’s day. One—You know who. In a certain place—You know where. This was a customary style of quotation with Philo and the Rabbies. The quotation is from Psalm viii, and is David’s pensive words on contemplating the glory of the heavens above, and the insignificant magnitude of man below. Modern astronomy reads a deeper meaning into the words than David’s science knew. It is, indeed, a wonderful thing that so minute a body as man should be distinguished above the vast globes that swim through immensity. But an immortal, intelligent being is of more value than an infinite number of globes of dead matter. They might just as well be nonexistent, leaving pure space alone, except as they may serve the welfare of an intelligent being. Man… son of man—An expressive parallelism. Jesus assumed to himself the epithet son of man as expressive of his humiliation. We see no direct reference by the psalmist to Christ. Visitest—As a physician does a patient, or as a patron does his favourite. 7. Little lower than the angels—Unfallen man belonged to a high order, but the angels were a grade above him. Set… hands—A reference to the Genesis history, in which primeval man is exhibited as lord of the lower creation. 8. Left nothing—The supremacy was complete, leaving no exception, and no rebellion such as sin afterwards produced, and as exists in the now of the following sentence. But now—Since the fall, and before the renovation. Not yet—As will be in the renewal. 5. That lordship assumed that he might suffer for and with our humanity, Hebrews 2:9-18.9. We see not yet a full subjection; the psalmist’s ideal description is but imperfectly realized; but we do see the dawn of a better state. We see one Jesus, who, like man, is below the angels, yet crowned with divinity, that he might be the suffering redeemer for every other man. The order of the Greek words is nearly as follows: One, however, a little somewhat lower than angels we do see, (namely,) Jesus, for the sake of the suffering of death, with glory and honour crowned, in order that by grace of God he, in behalf of every man, might taste of death. Alford says here that Jesus is unemphatic, being a mere supply to tell us who is meant by the previous descriptive phrase. On the contrary, the previous descriptive phrase holds the mind in suspense to fall with emphasis on the word Jesus, an emphasis destroyed by our translators’ reversing the order. See note on Hebrews 2:14. Jesus, the Saviour’s most purely human name, is used because pure humanity, in its earthly state, is being described, in whose line Jesus is presented. The human Jesus is thence the basis of the crowned, which follows; a crowning in view, and with purpose of, his atoning death. He is crowned with glory and honour in a higher sense than primeval man, (Hebrews 2:7,) by being divinized. In primeval man the blessed Spirit dwelt in elevating power; in the divine man “dwelt all the fulness of the Godhead bodily.” Jesus’s being crowned, as man, with divinity, that is, glory and honour, was in order to render the efficacy of his death extensive to every man. He was human, that he might die; he was divine, that he might redeem. By the grace of God—It was by grace of the Father both to him and to us, that the man Jesus was crowned with divinity that he might efficiently atone. Taste death—Experience death; the experience being expressed by one of our experiential senses. The term taste for experience is frequently used by ancient writers, as taste of labour, taste of bitter grief, taste of liberty. It here suggests, though it does not expressly include, the ideas of the brevity, the reality, and the bitterness of death. Compare Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52. For every man—The Greek might be read as neuter, for all, that is, humanity, or the race. But later commentators, as Lunemann, agree that it truly means every man, in order to emphasize the fact that Christ’s death not merely embraces the collective race, but expressly comes in contact upon every individual of the race. 10. It became him—It was suitable to the wisdom and goodness of God, who saw that the sufferings of one Son were the truest method and condition for bringing many sons unto glory. This becomingness of the suffering Messiah, our author adduces to convince and console those wavering Hebrews who desired a glorious, but disliked a crucified, Saviour. For whom… by whom… all—The author of our salvation is the author and proprietor of all. No method but that which became him— which was worthy of his dignity as God of the universe—could be adopted. Many sons—Who might be all the race, every man, if every man would consent. The divine idea, the brotherhood of Christ, extends to every man. The failure is not upon the part of God, but of man. Note on Ephesians 1:10. Captain—Rendered in Acts 3:15, prince. The word signifies doubly an author or originator, and a military leader. It here includes both, and especially the latter, as presenting the image of Christ leading many unto glory. Perfect—Fitted and completed perfectly as the great leader of salvation. Through sufferings—So far from being a ground of misgiving, O ye tremulous Hebrews, the sufferings of our Captain are requisite in order to his perfect fitness and success in his divine enterprise. And let all sufferers know, throughout this suffering world, that as he was glorified through suffering, so our sufferings are glorified through him. Happy for us if our sufferings make us perfect as brethren of the Son. For this is the true mission of sorrow—to solidify our virtues by trial, to deepen our characters by solemn experiences. 11. For—Reason for this becomingness of Jesus sufferings; based upon the need of his identification with his brethren. They who are sanctified—Are being sanctified; the present tense of the Greek participle implying a now continuous process, carried on unto the final glorification. Hence Christians are all, more or less perfectly, “saints.” According to Hebrews 10:10; Hebrews 10:14, this is wrought through the efficacy of Christ’s death. But the Greek word for sanctify, here, should not therefore be rendered (as by Stuart and others) expiate. All of one—The English, here, would suggest race, or nature, to be added; but the Greek word for one is masculine, and requires father, or God. This brings us to the same essential meaning as lineage, or race. Jesus is a true man, in order that as man brought sin and death, so a man should bring holiness and life. And still more, by being man he is brother with us, enabled by his humanity to sympathize with us, and by his divinity to so rise as that we may be raised as one with him to the heights of glory. Not ashamed—For it is by a most wonderful and divine condescension that the divine Son becomes with us a human son. Brethren—Thereby we become brother to the God-man. 12. Saying—Psalms 22:22, where see note. The I refers to the Messiah, this being held by the Jewish Church as a Messianic psalm. My brethren—Those whose nature he had assumed, and renewed by redemption. 13. And again—Isaiah 8:17. The words in our English version are, “I will wait upon the Lord;” but in the Septuagint Greek they are as here quoted verbatim. The I is here applied to Christ. The passage can hardly be considered as Messianic in Isaiah. Words applied by the prophet to himself as a man, are here as a man applied to Christ. The same words, I will put my trust in him, are found in the Greek of the Septuagint of 2 Samuel 22:3, with which similar words in Psalms 18:3 closely correspond. But the reference here is, doubtless, to Isaiah’s words. And again—Quoted from Isaiah’s next verse. Both quotations imply that the same Christ trusted, like his brethren, in God, and that he presented the children of God, by God to him given, before the God who had given them. They were not Christ’s children, but God’s, and Christ’s brethren. 14. Forasmuch then—This inference reverts back to close of Heb 2:11, in support of which 12 and 13 are citations. This verse reasserts the main thought, which beautifully interprets, to the dubious Christian Jew, the glory of the condescension of the eternal Son, the divine Logos, in assuming our nature that he might be capable of death. Flesh and blood—Note, 1 Corinthians 15:50. The true reading is, blood and flesh, in which the blood, as the more immediate residence of the life and soul, is mentioned first. Both blood and flesh mean the bodily nature as impregnated with sensitivity and susceptibility to impressions, shared by both man and lower animals, whereby it becomes the basis of soul and spirit in man. This assumption of a sensitive body was in order that he might be capable of human death, and might, through death, destroy the author of death. Destroy—The Greek word is used, as Alford says, twenty-five times by St. Paul. It often signifies, to put out of existence, (as Romans 6:6, 1 Corinthians 15:24,) and hence this might be a favourite text with those who believe in the annihilation of the devil. But it also signifies to ruin, to bring to naught, to despoil, as Luke 13:7, Romans 3:3, 2 Thessalonians 2:8, where see note. The Apocryphal Testament of the Twelve Patriarchs uses the word in the phrase, “He shall destroy Belial and those serving him.” Had the power of death—Christ (Revelation 1:18) has the “keys of hell and of death,” that is, to deliver and bring forth to a resurrection; Satan has the power, through sin, of introducing death. Hence he was a murderer from the beginning. The rabbies carried this idea so far as to teach that Samael was the angel of death, inflicting it whenever a man dies. The antithesis, through death… destroy… death, strikingly expresses the work of the dying Redeemer. And not until this antithesis is completed are we brought in the sentence, with closing emphasis, to the name of the murderer—the devil. See note on Hebrews 2:9. 15. The destruction of the destroyer is a final act. Revelation 20:10.But there is an earlier process of deliverance in progress. It is a deliverance even now from that bondage caused by the fear of death. But for sin and Satan men would have passed through the immortalizing “change,” (see note on 1 Corinthians 15:51,) like Enoch and Elijah, without pain or fear. But death is now the king of terrors. To the atheist and the skeptic death is an endless night; to the heathen a land of shadows; to the sinner a vista of woe. It is Christ who in death has conquered death, and has opened to the believer’s faith the blessed vision of life and immortality.Hence the saints of God have found their death beds scenes of joy and triumph, and have left many a precious testimony of their deliverance from fear. 16. Took not on him—This verb signifies primitively to grasp, to take hold of; generally with some degree of force or earnestness. This taking is for the purpose of aid, or to possess and appropriate. Hence a difference of opinion between commentators; some of whom render it as in our translation, and others (as Alford) translate it simply “helpeth.” The word truly includes both ideas, namely, to forcibly grasp, to seize, and a purpose thereby to aid, to rescue, to redeem. Our author did not mean simply to help, otherwise he would have used the ordinary Greek verb for to help; but he means to help by grasping forcibly the seed of Abraham. And the very word seed implies a lineage genetically assumed. The previous Hebrews 2:14-15, affirm Christ’s partaking our nature to deliver us from fear of death; this verse confirms that thought by specifying his omitting angels and redemptively assuming manhood; and Hebrews 2:17 urges the perfect fitness of that assumption. Seed of Abraham—A touching fact for these Hebrews, sons of Abraham, whose special lineage Christ assumed. He was their Abrahamic brother, and they were of the Messianic family of man. Why shrink from that suffering cross, which was truly glorious to the Sufferer and honouring to a Hebrew? 17. Wherefore—Deduction from the preceding. If, to redeem us, he assumed our nature, he must complete his brotherhood with us by suffering like unto us. In all things—Birth, pain, and death included. Might be— Rather, might become. Merciful—The statement quoted from Calvin by Alford, with approval, must not be for a moment accepted: “Not that the Son of God needed to be formed by experience to a feeling of mercy, but because we could not otherwise be persuaded that he was clement, and inclined to render us aid.” The plain doctrine is not merely that such a fact took place to give us assurance of mercy, (though that was one point to be received,) but that such an assemblage of elements was formed into the divine-human Jesus, that a genuine human sympathy might truly exist. It was not to be a mere assuring show, but a most beneficent reality. There was not merely a divine mind forming anthropomorphic conceptions, but a human mind feeling human sympathies. High priest—This very central term in this epistle is now, for the first time, arrived at; the preparation for its introduction was commenced at Hebrews 2:15. Hebrews 2:14 affirms the necessity of Christ’s death, in order to become the conqueror of death; this affirms the necessity of his human suffering, that he might sympathize with us sufferers. Faithful—Embracing the double meaning of fidelity and of reliability. Christ is true to his mission, and is trustworthy for its completion. Make reconciliation for—The Greek word signifies, to make propitious. The Greek adjective of the same verb ‘Ιλαρος, hilaros, (from which comes our English word hilarity,) is equivalent to our adjective propitious; and the word, in its various forms, was customarily applied by the Greeks to their gods when induced by expiation to be gracious: hence, in its biblical use, the verb means such a satisfaction sacrificially made to justice, as that God may deal with us in mercy. Anger can be ascribed to God only as a sense of justice and of subjective purpose against sin. When the demands of justice are obviated, we may behold that purpose of justice obviated, and the face of God beaming upon us in unobstructed benefaction. The objective of the verb is sins, and the meaning is, that Christ’s death so reaches and affects our sins as that God may be propitious to us. Of the people—The Old Testament phrase for the Israelite people, enlarged to a world-wide sense. 18. For—To illustrate the word sufferings by the particular case of temptation. Being tempted—An historical confirmation of Mat 4:1-11. He is able—We are connected to the man Jesus by a pure and beautiful human sympathy. Abstract theism, presenting a pure infinite, fails to awaken our human affections until deity is to us humanized. But in Jesus we find a divine brother. And, through Jesus, infinite righteousness is able to deal with us, not by the rule of the infinitely perfect law, but according to the measure of human weakness. Under the Old Testament the psalmist could say, “As a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame; he remembereth that we are dust.” In Jesus we find one who has suffered as we, and been tempted like us, and with a human sympathy for us can bring a divine succour to us.On this chapter we note:—1. Pure theism, as in Judaism, (whether philonean, rabbinical, or modern,) as in Mohammedanism and in modern deism, is cold and barren, (throwing God to an infinite distance upward,) destitute of that element of tenderness embodied in the divine Jesus, and so beautifully portrayed in the closing part of this chapter. There is added, also, especially in Mohammedanism, a fierceness, a fanaticism, which is adverse to a genial civilization, and holds its subjects in a dreary semi-barbarism. Just so far, too, as the incarnation is rejected from a professed Christianity, the piety tends towards a cold morality, and the religion to become a mere philosophy. 2. Yet while we deeply recognise the tender sympathy of the blessed Jesus, neither thought nor language should forget a most profound reverence. We must not assume his interference in our trifling secular affairs, nor speak of him in fondling or amatory language. It is as our sympathizing Saviour from temptation, sin, and death, that we are ever reverently to contemplate him. 1. Wherefore—In view of the development of Christ as sent from the bosom of the Eternal, (see note Hebrews 1:3,) and emerging on earth as our Apostle and propitiator, thus far portrayed. Holy brethren— Nowhere else is the epithet holy thus applied to brethren, although brethren is several times used in this epistle without the epithet. Probably holy is here used slightly in the Old Testament sense of the word, (see note on 1 Corinthians 7:14,) because the writer is about to parallel their position under Christ with their old position as Hebrews under Moses.They are the holy under the new dispensation, as Israel was under the old. Calling—See notes on 1 Corinthians 1:1; 1 Corinthians 7:20. The calling, here, is used very much in the sense of 1 Corinthians 7:20, to denote the permanent state resulting from permanent obedience to the call, and which has solidified into the correlative profession soon named. Heavenly—As coming directly from heaven through our divine Apostle. Hebrews 12:25. Consider—Steadily contemplate and study. You have had him introductorily presented in his twofold offices in the first two chapters. Let us now fully and steadily analyze his nature in each office. Apostle—One sent, a legate. So John 20:21, “As my Father hath sent me, even so send I you.” The twelve were the human apostles of Christ; Christ was the divine Apostle of God. He alone, as sent Son, speaks to us as antithesis to the whole body of prophets, (Hebrews 1:1-2;) nay, he is an outbeaming radiation sent from the divine Essence, (Hebrews 1:3;) he thence took part of our flesh, (Hebrews 1:14.) And High Priest— Briefly unfolded in Hebrews 1:14-14, (as Apostle is in Hebrews 1:1-13,) and fully developed in Hebrews 4:14 to Hebrews 10:18. As God’s Apostle or Legate, Christ is super-angelic representative of God on earth; he is ruling administrator over the incoming dispensation, Hebrews 2:5-8; he is the glorious Messiah. And as humanized Sufferer (Hebrews 2:9-18) he is our High Priest. Our “Hebrews” here addressed rejoiced in the grandeur of the divine Apostle, the glorious Messiah, but were shrinking almost to apostasy from the degradation of the High Priest, the suffering Messiah. Our St. Paul will now so unfold both as to confirm their view of the grandeur of the exaltation, and reconstruct their view of the equal grandeur and pathos of the humiliation. Of our profession—Or, rather, confession. Not simply as one we confess; for the word embraces all the truths and beings we confess as Christians; our whole confession of faith; Jesus Christ being the central figure and object in that confession and faith. Christ Jesus—Words signify anointed or Messiah Saviour. 2. Faithful—Perfectly and absolutely true to all his trusts as legate. Appointed—Literally, made. Allusion is here had to 1 Samuel 12:6, where it is said, “the Lord that advanced (Gr. Septuagint, made) Moses and Aaron.” The word, as here applied to Christ, should not be rendered created, as by Alford, but constituted, including, doubtless, his being brought into incarnate existence, not merely his appointment to his legation. As also Moses—This image of a house is suggested by Numbers 12:7 : “My servant Moses… is faithful in all mine house.” The word house symbolizes the dispensation, or theocratic kingdom. Here is an analogy between Moses and Christ; they are similar in faithfulness, yet there is a great superiority on one side. House—In this whole passage (Hebrews 3:2-6) the Greek word for house includes not only the building or material structure, but all the furnishings, family and servants, it contains to make it a complete establishment. And so the word builded, in the following verses, includes not merely the architecture, but the complete establishing, of the house and its contents. His—Many commentators refer here, as in Hebrews 3:6, to God; but a more natural construction refers them to Moses and to Christ. Each of these divine legates had, under God, (Hebrews 3:4,) his own house; yet successively, under Moses and Christ, the house is the same one house, and Christ, as Son, is underlying proprietor even of the house of Moses, who is but servant or steward. 3. This man—Here, as in Hebrews 3:4, the italics show that the word man is not in the Greek, but is supplied by the translators. The writer uses only the pronoun this one. Builded—Founded, erected, furnished, and filled it with family and domestics. See note on Hebrews 3:2. Than the house—Moses was, as servant, (Hebrews 3:5,) part of the house; Christ, as Son, was, under God, instrumental builder, heir, and proprietor. Hence his more glory. 4. Every house—And, therefore, this house—has its special builder. And this divine house-building of the two dispensations is like all others, and pre-eminently so, under the divine all-builder, God. As apostles, neither is independent, both being under, as well as from, a divine Founder, by whom both are appointed. The whole structure is established by God supreme. This attribution of all to God, which perplexes Delitzsch, is in Paul’s style. See 2 Corinthians 1:21, with our note. 5. Was faithful—Against the Marcionites, who renounced Moses and the old dispensation, our author is generous and just to Moses. He depreciates not him; he only exalts Christ. The Hebrews are not shocked by any repudiation of their great founder; they are only pointed to a greater. As a servant—Not a slave, but a steward, superior to the family domestics, yet subordinate to the Son. Things… spoken after—Namely, the revelations made in the after, or gospel, dispensation. It was the office of Moses to establish a dispensation which should be a testimony, a witness, a memento of future things to be done and spoken after his dispensation was past. Hence, he is prior in time but subordinate in position and purpose. And our gospel dispensation verifies itself by his testimony. 6. But—After this conceded tribute to Moses we next have Christ’s superiority. Moses was in, Christ is over, the house. Own expresses an emphasis not in the Greek; the same pronoun for his is used of Moses (Hebrews 3:5) and of Christ here. Whose—Referring to Christ. For having established under this striking image of house Christ’s superiority as proprietor of the dispensations, our apostle makes a beautiful transition from this divine proprietorship to the solemn warning against apostasy from Christ, which now follows. We—The writer and his Hebrew Christian brethren. They are now part of the house; they will be permanent part, if. For it is clear that the writer assumes that they are now in possession of a true confidence and rejoicing, which they have only to hold fast. The whole of the remainder of the chapter assumes that they are now true Christians; the exhortation is, to stay just as they are: the great fear is that they will not, but that they will apostatize and finally perish. Confidence—Greek, free, bold utterance; of which the inward foundation is confidence of faith and feeling. Rejoicing—Or, exultation. Confidence is the firm, solid assurance; rejoicing is the joyful hope and glorying built on that solid foundation. Firm—With unmovableness. End of our probationary life. At that end all danger is at an end. We then cannot fall. For though we still be free agents, intrinsically able to choose wrong in the blessed paradise, there is no wrong to choose. Our hearts will be so attuned with the heart of the holy Christ that an unholy emotion cannot enter. Our spirits, filled with the blessed Spirit, can give no entrance to an unholy thought. We are no longer “prisoners of hope,” but prisoners of everlasting joy. We are immovable parts of Christ’s eternal house. The clause unto the end, has been rejected, as being really inserted here from Hebrews 3:14. Delitzsch thinks our apostle would not use the phrase twice. Unreasonably, for it is truly an emphatic repetition, a repetition of what is really the point of the whole epistle. It is retained by the best authorities; by Tischendorf in the fourth edition of his Testament. 2. Dread warnings against disobedience to the Son, like the Jews’ disobedience to Moses, Hebrews 3:7 to Hebrews 4:13.As Christ stands parallel to Moses, so our Christian Hebrews stand parallel to ancient Israel, and so must take warning by Israel’s fatal example. 8. Provocation… temptation—In Exodus 17:7, at the smiting of the rock to bring water for the murmuring people, it is said that Moses “called the name of the place Massah, [temptation,] and Meribah, [bitterness,] because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not.” The word provocation, here, is the Septuagint translation of Meribah, and temptation of Massah. Wilderness—Of Zin. 9. Tempted… proved—Made trial—ascertained. Forty years—The perversity of the people at Meribah was at the beginning of this forty years. In the psalm the forty years is in the following verse, measuring the time in which I was grieved. Our author, in thought, measures the same period, though he varies the phrase. It was, also, forty years between the crucifixion and the destruction of Jerusalem and the overthrow of the Jewish race. The period had nearly expired when this epistle was written. 10. That generation—Of the forty years. Heart—Note, Romans 10:10. Not known—Not merely a passive ignorance, but a positive ignoring, a refusing to know. My ways—My works, in Hebrews 3:9, were the divine miracles and revelations; my ways, here, are the Lord’s righteous dealings with free-agents. They had so ignored God’s ways and modes of government as to act as if there were no God. 11. I sware—Made an affirmation, to be held as sure and firm as the divine existence. So Numbers 14:21, “As truly as I live;” and Numbers 14:28-29, “As truly as I live… your carcasses shall fall in this wilderness.” My rest— To the Israelites the words meant a failure to attain Canaan; with the deeper implications underlying of a death under the divine wrath. To the spiritual Israel the literal Canaan had no significance except as a type of the eternal rest. b. Application of Israel’s sad example in warning to you, Hebrews 3:12-15.12. Take heed—To be connected immediately with the as of Heb 3:7, where see note. As the Holy Ghost gave the warnings of Heb 3:7-12, so, in accordance therewith, do you take heed of apostatizing as your fathers apostatized and perished. In any of you—You, emphatic; in… you, as in the lost apostates of old. And our author assumes that to apostatize from Christ is not merely to relapse into a harmless Judaism; it is to fall into sin and death. Heart of unbelief—For unbelief of divine truth springs from all evil temper. If men’s hearts were right, their belief would be right. The drunkard will not believe the truths of temperance doctrines because he loves ardent spirits. The knave will not believe the precepts of conscience because he loves the gains of fraud. The atheist rejects God because he dislikes God. Note on John 3:18-21. And so the Hebrew was liable to relapse from Christ from disgust at the sufferings and lowliness of Christ.In departing—The unbelief would result in, be exerted in, nay, consist in, departing. The evil heart, the unbelief, and the departing, all fuse into each other and become one. Living God—The Old Testament phrase to distinguish Jehovah from the unliving idols. But our author boldly assumes that the living God has deserted old Judaism, and is in and with the Christian Church. To desert Christ is to desert the living God. 13. Exhort one another—Literal Greek, exhort yourselves. Be an entire, collective, self-exhorting Church. Let a man exhort himself, and each one exhort the other, and all exhort all. In this time of trial and dismay, mutual encouragement was the common duty. Daily—For each day has its danger and needs its warning and its cheer. Called to-day—As long as we live to use the word to-day. Note, John 9:4. While our probationary day lasts, and earnestly before the hastening night comes. Any of you—For the Church’s exhortation of itself should not be solely collective. Each individual soul is infinitely important. Hardened—Become spiritually insensible and hard. Deceitfulness of sin—Sin, the hardener and deadener of the soul, is a deceiver. It masks its own ugliness with false beauty. It cheats us with false appearances of goodness. It entangles with sophistries. The pure heart needs constant warning and watching against its deceptions. To the wavering Hebrew the deceitfulness of sin suggested that to adhere to a crucified Messiah was disgraceful; that the old temple worship was honourable; that it was more profitable and advantageous to agree with the popular religion and renounce Jesus. 14. Are made—Both in the English and the Greek the verb assumes a standpoint beyond the end; that is, at the judgment day, and is, therefore, expressively indicative of the future. The beginning of our confidence— Our commencement of Christian life. To begin, do well, and then fail, is to lose all the reward of our previous righteousness. The end—Of our day of probation. 15. While—Hebrews 3:14-15 are, it is to be noted, a single sentence. While refers to hold steadfast in Hebrews 3:14. We finally partake Christ if we hold steadfast, or persevere while the to-day of warning and probation lasts. c. Was it not the unbelievers who failed of that rest? Then let us fear, Hebrews 3:16 to Hebrews 4:2.This paragraph is a series of questions impressing upon the Hebrews the fact that the underlying cause of Israel’s destruction in the wilderness was one—unbelief. Hebrews 3:19. This furnishes basis for an inferential exhortation against apostasy by this same unbelief, commencing with the therefore of Heb 4:1, and extending to Hebrews 4:16. 17. Carcasses—Literal Greek, limbs, meaning the skeleton bones, as of the spine, legs, and arms. In the dry climate of the East the strewn bones of corpses usually remain long undecayed, a memento of death. 19. So we see—Conclusion from the whole history, deeply bearing on our own case. Unbelief—Want, not merely of intellectual acknowledgment of the divine facts, but want of fidelity of heart and the spirit of obedience to God, and harmony with his divine and glorious purposes. Full, hearty accord with God would have made Israel great and glorious, a divine, triumphant theocracy, thrilling the world with the greatness and glory of Jehovah. As it was, Israel barely lived along until the Messiah came and chose another, a spiritual, Israel, in Israel’s place. To that spiritual Israel our author now addresses the warning not to fail by like unbelief.This chapter ought to have closed at close of Heb 4:2. Our parallelism with Israel more closely stated, with stringent application. Hebrews 4:1-2, the promise—the gospel—is to us as to them; the same danger from unbelief—and a rest of which we may thereby fail.That there remains for us a rest, (Hebrews 4:3-9,) as well as to Israel, is demonstrated: for three rests are indicated in the Old Testament; namely, first, God’s creational rest, (Genesis 2:2;) second, the rest which he declared that unbelievers should not enter, (Psalms 95:11,) namely, Canaan; and, third, the rest (typified by Canaan) implied in that psalm in the warning to those living in the time of David (Hebrews 4:7) not to fail of it. These three rests are different, with an underlying sameness; and this third rest, to be entered by faith, remaineth for the people of God, not only in the time of David, but even in our day. 1. Therefore—In view of the fearful examples of apostasy in last chapter. Let us fear—Implying a belief in its practical possibility and an earnest desire to avoid it. Seem—Should appear. To come short—Past tense; to have come short; namely, after the end of Heb 3:14, and at the judgment day. Hence the seem, or appear, is not a false seeming, but an appearance of a dread reality to the eye of God and in the light of the final judgment. A direful result is this for us to fear; lest, after once being pardoned and sanctified, we at last are seen to have fallen and become lost. 2. Gospel preached—Literally, we were evangelized; greeted with the glad announcement, gospelized. This gospel of the Old Testament, identical with the promise of Heb 4:1, was the glad announcement of a Canaan rest; ours, of a heavenly rest. Mixed with faith—The word, when heard, must be mixed with faith, as food in the stomach must be mixed with gastric juice in order to nourishing and vitalizing our bodies. In the received Greek text the word mixed is nominative singular, and agrees with word, and so makes a clear, good meaning as above. But another, and perhaps true, reading, makes mixed to be accusative plural, and agree with them. The words then would imply that the hearers themselves were to be mixed with faith. That is, so fully should the soul of the hearers be filled and impregnated with faith, that the soul and the faith may be conceived as two elements or fluids mixed together. Them that heard it, is the Greek dative. So the whole may be thus read: The word did not profit them, as they were not impregnated with the faith fitting (or belonging) to the hearers of the word. d. For us, too, remains a rest, a danger of fall by unbelief, and a stern adjudging WORD, Hebrews 4:3-13.3. For—To unfold the nature of this our rest, mentioned in Hebrews 4:1, as parallel to the Canaan rest of Heb 3:11; Hebrews 3:18. We—Believers of our dispensation universally. Do enter—General present tense; it is the law of our present dispensation that we do by faith enter heaven. Rest—The digression on this term is a good instance of what has been called Paul’s “going off at a word.” The word rest, in last chapter, struck his mind impressively, and becomes a key-word for this. It is a beautiful word, soothing to the weary spirit. Indeed, eastern Buddhism feels life so heavy and rest so desirable as to seek for Nirvana, utter annihilation, as a most desirable repose. But that is the religion of despair, as Christianity is the religion of hope. The Christian rest is repose from all that is wearying in life, yet enjoyment of perfect bliss. As he said—Quoting again Psalms 95:11 to illustrate the Canaan rest. Although—God applies to this rest a my in the psalm, although it was not his creational rest, for his creation was finished long before he used the words in Psalms 95, even from the foundation of the world.By bold conception in the present passage the analogous rest of God at creation, of Israel in Canaan, and of the Christian in paradise, are correlated and identified as deeply one. All are three ineffable and divine reposes after a divinely imposed task, and at bottom they are all the same blessed refreshment. Of this bottom reality Israel’s rest in Canaan was but a rough type. But as the deaths in the wilderness under divine wrath implied a deeper death underlying, so the repose of Israel in Canaan implied a profounder underlying rest. 4. In 4 and 5 our author quotes together the two passages, (Genesis 2:2, and Psalms 95:11,) in order to present the difference to the eye. He spake—God by the inspired writer. Did rest—Rest is the season of refreshment after a period of toil. And the Genesis picture of the divine rest, after the work of creation, is a type of all subsequent relaxation from action. For all life has this alternation of action and remission. Not only men, but animals and vegetables take repose; even the flowers have their sleep. 5. And in this place again—In Psalm xcv, quoted previously. If—An elliptical form of the divine oath, supposed, when used by men, to be preceded by a fearful penalty upon perjury, as “So do God to me, and more also, if,” etc. 2 Samuel 3:35. My rest—Not the my rest of the creation, but my appointed rest for Israel in Canaan. 6. Now for the third rest, namely, that for the obedient in the days of David, long after the abode in Canaan. It remaineth—As a clear inference from the words in Psalm xcv, quoted last verse. Must—The word not in the Greek. Alford rightly renders the words, “Since then it yet remains that some do enter.” They… entered not—Since some enter, and yet the Israelites of Exodus failed, we find in this ninety-fifth Psalm another and a later day of probation, and possible rest, specified. 7. He—God by the psalmist. Limiteth—Defines, specifies, a certain day. In David—Delitzsch explains this as by David. For David does not here stand for the book of Psalms, but as name of the author of this ninety-fifth Psalm. To day—In our, David’s, day. After so long a time as has elapsed since Israel’s second generation entered Canaan, namely, a time of five hundred years. And even at this day there still remains a rest to those who hear his voice, but forfeited by those who harden their hearts. 8. And what rest is this? It is plain that this is not the rest which Joshua won for the survivors of the desert; for if Joshua (Jesus is here the Greek form of the Hebrew Joshua, who is really here meant, see note on Matthew 1:1) had given it, this another day would not have been spoken of five hundred years later than Joshua. A permanent rest of faith for all the faithful, other than the literal Canaan rest, is, therefore, a valid conclusion, stated next verse. 9. Remaineth—The full conclusion given. There is a permanent rest underlying the Canaan rest, which is God’s and the believer’s rest. But, significantly, our author for the word rest, which has hitherto been αναπαυσις, a pausing, now substitutes σαββατισμος, sabbatismos, sabbatism, a sabbath-rest, thus finely identifying the saints everlasting rest with God’s sabbatic rest. On this Whitby gives a number of interesting extracts from the early Christian writers. “Irenaeus saith, ‘The seventh day, which was sanctified, and in which God rested from all his works, is the true sabbath of the just; in which they shall do no earthly labour.’ And Origen saith that ‘Celsus understood not the mystery of the seventh day, and the rest of God, in which all that had done their work in six, and had left nothing undone which belonged to them, should feast with God, ascending to the vision of him, and in that to the general festivity of the just and blessed.’ And again: ‘If we further inquire which are the true sabbaths, we shall find that the observation of the true sabbath reaches beyond the world; the true sabbath, in which God will rest from all his works, being the world to come, when all grief, sorrow, and sighing shall fly away, and God shall be all in all.’”And as the early Christian writers are thus in accord with our apostle, so our apostle is in accord with the Hebrew doctors, it not being easy to say which made the earlier utterance. Says Whitby:“Thus in their descants upon the 92d Psalm, which bears, both in the Hebrew and the Greek, this title, A Song of the Sabbath, (ειςτηνημεραντουΣαββατου,) they say, ‘This is the age to come which is all sabbath.’ ‘The psalmist,’ saith R. Solomon Jarchi on the passage, ‘speaks of the business of the world to come, which is all sabbath.’ ‘A psalm upon the sabbath day,’ saith R. Eliezer, cap. xix, p. 42, ‘that is, upon the day that is all sabbath and rest, in the life of the world to come.’ And again, cap. xviii, p. 41, ‘The blessed Lord created seven worlds, (that is, ages,) but one of them is all sabbath and rest in life eternal.’ Where he refers to their common opinion, that the world should continue six thousand years, and then a perpetual sabbath should begin, typified by God’s resting the seventh day and blessing it. So Bereschith Rabba, ‘If we expound the seventh day of the seven thousand years, which is the world to come, the exposition is, and he blessed; because that in the seventh thousand all souls shall be bound in the bundle of life; for there shall be there the augmentation of the Holy Ghost, wherein we shall delight ourselves. And so our Rabbies, of blessed memory, have said in their commentaries, God blessed the seventh day; the Holy God blessed the world to come, which beginneth in the seven thousand of years.’ Philo is very copious in this allegory, who, disputing against those who, having learned that the written laws were συμβολανοητωνπραγματων, symbols of intellectual things, did upon that account neglect them, saith that though the seventh day was a document of the power of God, and of this rest of the creature, yet was not the outward rest to be cast off.” 10. Showing the true identity between God’s rest and the believer’s rest. Man is in God’s image, and as God passed through his great week and then came to an ever-blessed repose, so man passes through his probationary work and goes to his eternal salvation. 11. Therefore—The doctrine of the divine rest has been stated; now for the solemn inference as to practice. Labour—God laboured, so let us labour. Unbelief—Still the key-word; the fatal secret of Israel’s fall, the fearful token of our fall. 12. For—The momentous reason for our taking warning, the character of the word by which our unbelief is searched out and we condemned. Word of God—The solemn word, in form of oath, which excludes from rest. Hebrews 4:3, and Hebrews 3:11. This divine word is terribly searching of spirit, soul, and body; searching whether that fatal unbelief lurks, the least particle, in any secret corner of our being. The many personal attributes here ascribed to the word has induced many eminent commentators, ancient and modern, to find here the Word of Joh 1:1, and to identify it with the second Person of the Trinity. The view of Delitzsch on this point seems most plausible—which is about this. The divine Word is the true expression of the divine nature, both as revealed person and as revealed truth. As the personal Word is the formative energy in the realm of physical things, so he is the actuating energy in the spiritual realm. He is the soul of spiritual truth, which from him derives its penetrative power upon and within the human soul. Hence, this description of the searching power of the word has a blending and identification of the person and the utterance, united in the term Word. And as the Son, by virtue of his being sent forth from the Father, is Apostle, and as the expression of the Father he is the Word, so this passage constitutes the climax of that terribleness of the administration of the apostle which calls for transition to the gracious High Priest, which follows in the next verse. This view is confirmed by a strong similar passage in Philo, of which this is a great improvement, and which we thus translate: “You may contemplate the uncomprehended God, cutting in succession all the natures of bodies and things, which seem to be compacted and unified, with the cleaver of all things, his Word, which, being sharpened to its keenest edge, (áêìç,) divides unceasingly all sensible things, and afterwards goes through, even to the atoms and the so-called indivisibles.” Quick—That is, living; full of a pervading, searching life. Powerful—Intensely energetic in its search. Sharper—With an omniscient keenness of edge. Two-edged sword—Cutting either way, according as the presence of the element of unbelief may be. Piercing— Rather, with a personification, going through; for both this word and sword are living. It is not a sword, which is an instrument, but which is vital and self-active. Even—Expressive of the surprising extent to which the live word can penetrate. Dividing asunder—The question is raised by commentators, does this mean a separation of soul from spirit, and of joints from marrow; or does it mean that the word so subtly inserts itself into the interstices between, as we may say, the particles of these four entities as to separate particle from particle? The very fact that they are ranged in couplets seems to indicate that a separation between the two units of each couplet is meant. Yet the language of Philo seems to imply an interpenetration of the ultimate elements. And Lunemann and Alford find that meaning in the text. Says Alford: “The word pierces to the dividing, not of the soul from the spirit, but of the soul itself and of the spirit itself; the former being the lower portion of man’s invisible part, which he has in common with the brutes, ‘the irrational of the soul’ of Philo; the latter, the higher portion, receptive of the Spirit of God, ‘the rational of the soul’ of the same; both which are pierced and divided by the sword of the Spirit, the word of God.”It is, of course, not meant that the word produces a literal separation of the joints and marrow. But these two parts are mentioned as the residences of mental operations; the former of activities and the latter of sensations; and it is between these mentalities that the word inserts its penetrative and divisive energy.Discerner—Rendered by Alford “judger,” as being derived from a word signifying to judge. It continues the personification expressed in quick, or living, and going through; implying a discerning power in the word. Thoughts—Thoughts in action, thinkings, trains of mental operations. Intents—Mental intentions, out of which spring volitions and actions. Heart—Note on Romans 10:10. 13. Thus far is described the searching action of the word upon our inmost being; now is correspondently described the complete passive subjection of our being to the scrutiny of the same word. Creature—Of any nature, but especially human. From the fact that sight and eyes are affirmed, Lunemann, Alford, and Moll tell us that it is no longer the word, but God, that is described. But: 1. That forgets that nearly every term so far gives personality to this word. Living, energizing, going through, discerning, are its attributes. Now what are sight and eyes other than powers of discerning; powers which are attributed to the word in a very intense degree? 2. The word is the sole subject thus far, and it is a violation of grammar to suppose a change without an indication of change. 3. All the commentators we know overlook the correspondence above mentioned between Hebrews 4:12-13. Hebrews 4:12 describes the active scrutiny of the word upon us; Hebrews 4:13 antithetically describes our absolute nakedness beneath that same scrutiny, namely, of the word. Opened—The Greek word literally signifies throated. It is used of a wrestler grasped by the throat, and prostrated by his antagonist, and so Alford renders it, “prostrate.” By Roman custom, a criminal’s face and throat were exposed to public gaze by a dagger placed under his chin. But the real allusion is to the exposure of the throat of an animal to the knife of the slaughterer, produced by the drawing back of his head for that purpose. Hence the true meaning is, that we are as exposed to the view of the word as the victim’s throat to the eye of his sacrificer. Have to do—Literal Greek, him to whom is to us the word. To this divine word there is incumbent upon us an answering human word. From this stern apostle and word turn we now to our gracious High-Priest. III. THE SON AS OUR DIVINE HIGH PRIEST FULLY , Hebrews 4:14 to Hebrews 10:18.A. , Hebrews 4:14 to Hebrews 6:20.1. Recurrence to former view (Hebrews 2:9-18) of our High Priest, Hebrews 4:14-16.14. Seeing—Joins on to Hebrews 2:18, and continues the description of the approachable sympathy of the suffering Saviour. Then—Or, therefore. In view of the stern nature of the divine legation (apostleship) of the Messiah. Seeing that this terrible Word—this adjudging King—is also a tender Priest, with all the saving power of royalty, let us not merely fear (Hebrews 4:1) and labour, (Hebrews 4:11,) but come boldly for mercy and grace, (Hebrews 4:16.) A great high priest—Greater than the highest sacred dignitary known to the Hebrews. Great high priest means a dignitary highest in the line of high priests. If our faltering “Hebrews” reverence that sacred line, most of all should they reverence Jesus. Passed into—Rather, passed through; namely, in his ascension to the right hand of God. See notes on Ephesians 4:8-10. The great high priest surpassed the ordinary line in this transcendent respect, that, whereas they only passed annually through the temple veil into the most holy, he passed through the heavens to the presence of God, of which the most holy was symbol. He was the real of which they were figure. Jesus the Son of God—Not Jesus (Joshua) the son of Nun, Hebrews 4:8. Profession—Note, Hebrews 4:1. 15. For—These next two verses extend and amplify Hebrews 2:17-18, intending to show that the Saviour’s humiliation, instead of being a ground of disgust, is truly most glorious and attractive, as being most tender. In all points tempted—How this could be, see our notes introductory to and on Matthew 4:1. Without sin—Without a derived depravation from the fall, and so without a preferential tendency to sin; so that Satan could find “nothing in” him (John 14:30) as base for inducing apostasy. And yet, as human, possessing those susceptibilities which, pure and right in themselves, may, without the preventive will fixing itself firmly in obedience to the Right, be excited to sin. Hence with the full ability to sin, yet without the commission or guilt of sin. All the more glorious his merit, and all the more complete his example, because sin was possible, yet not committed. 16. Therefore—In view of this glorious tenderness of our great high priest. Come boldly—With free and confident utterance. Throne—Of God, to which we have access through him. Mercy—For our past sins. Grace—For future holiness. Grace to help in time of need—Literally, grace for timely (suited to the demand) aid; that is, against weakness and trial. 2. Real qualities of high priesthood exhibited in Christ, Hebrews 5:1-10.1. For—St. Paul had introduced Jesus as high priest in Hebrews 4:14-16; he now proceeds to show what the qualities of a high priest are, (Hebrews 5:1-4,) and that those qualities belong pre-eminently to Christ, Hebrews 5:5-10. Every high priest—In regard to the Jewish high priest consult our note, Matthew 26:3. The meaning is, that being taken from… men, he acts for men; a man stands for men in sacerdotal duties toward God. Gifts and sacrifices—Strictly, gifts would be any presentation made to God, and sacrifices would be slain animals, but the two ideas fused into each other in practice. 2. Who can have compassion—The reason that the sinner should be represented by a man; the need of a humanly sympathizing representative. Priest and sinner should have a common ground. Compassion—A medium word, not signifying either deep passion or unfeelingness, but considerateness. Ignorant—Complete moral ignorance, from the first wholly involuntary, excuses guilt; but there is little of human moral ignorance which is not in some way guiltily incurred, and so is measurably responsible. Hence there were sins of ignorance, as well as sins of immediate knowledge, which needed atonement. Out of the way— Literally, the wandering, the knowing deviators from the true path, with no ignorance to plead. Compassed with infirmity—Susceptible to sin, and encircled with tempting excitements to his susceptibilities. 3. By reason hereof—That, is, of this infirmity. He ought… for himself to offer—Although these susceptibilities are not in themselves sins, yet so sure is the presumption that even the high priest has in course of the year incurred guilt that he needs to offer, also, for himself. Herein the true High Priest surpasses the Aaronic line, in that he is without sin, (Hebrews 4:15,) and needs not atonement. 4. Taketh… unto himself—Who-so, like the sons of Korah or like King Uzziah, assumes the office without divine warrant, is a usurper. The rabbies say that “Moses said to Korah and his associates, ‘If Aaron my brother took the priesthood to himself, you made insurrection against him rightly; but truly God gave it to him.’” Called of God, as was Aaron— Aaron, first in the long line of high priests, was elected by the divine Voice. Exodus 28:1; Exodus 29:4; Leviticus 8:1, etc.; Numbers 3:10, and Numbers 3:16-18. Until the time of Herod the line remained almost unbroken; but by him the office was unlawfully bestowed, and finally ceased just before the destruction of Jerusalem, after continuing through nearly sixteen centuries. Its divine perpetuity was fixed by our great High Priest. 5. So also—In Hebrews 5:5-10 it is now shown that Christ fulfilled the outline of the high priest sketched in Hebrews 5:1-4. First the writer shows that he fulfills Hebrews 5:4, and thence moves backward to Hebrews 5:1. First, Christ was no usurper. Glorified not himself—The glory of this divine office was shed upon him by his divine Father. But he—The nominative to glorified him understood. It was the divine Being who, in Psalms 2:7, declared him Son and King, and who in Psalms 110:4, pronounced him Priest, who conferred the honour of this high priesthood. 6. After the order of Melchizedek—Christ was no descendant of Aaron, and so could be no high priest in the hereditary Jewish line. High priest he can be only by an origination high, at least, as Aaron’s own origination at first was. For this the inspired precedent is found in the most memorable words of Psa 110:4, (a psalm quoted as Messianic by the Messiah himself, Matthew 22:44,) where the Messiah is addressed by God as priest, not in the line of Aaron, but after the order of Melchizedek. And here first occurs the name of that primeval and typical priest-king, which figures largely in our author’s future argument. 7. From the pinnacle of the Messiah’s exaltation our author now descends at once to the scene of his deepest agony in the garden of Gethsemane. He shows, with touches of deep pathos, that the woes there endured were a filial suffering undergone to give him a complete fitness for conferring salvation upon all obedient to him. His purpose is to show that this deep descent is the source and condition of his subsequent ascent as exalted giver of salvation to us. In the days of his flesh—As he is now in the days of his resurrection glory, on the throne of his divine royalty.Prayers… supplications… crying… tears—As profound in the depths of his sorrows then as exalted in the heights of his glory now. Evidently the scene of Gethsemane is here depicted, not with verbal quotation from either of the evangelists, but with something of the freshness of an original. It is not Luke here quoting himself, but Paul quoting what his attendant Luke narrates, and more. Heard in that he feared—A phrase ambiguous both in the Greek and the English. It may mean that he was heard in regard to the point about which he feared; or that he was heard because he submissively and reverently feared as a Son. This last is the more probable meaning, inasmuch as the word is ordinarily used to signify a reverent and holy fear. But the statement that he was heard, indicates that the object for which he prayed was granted. It was not, indeed, granted if fear of physical death were the motive, and rescue from it the object for which he prayed. It was granted, if, as we think, he prayed for a divine support to buoy him up above a fearful breakdown under the forces bearing upon him, and which, but for that divine support, might have taken place. Then he was heard, and divine sustaining strength was granted him, impersonated in the consoling angel. See our notes, Matthew 26:37-39. And by the death from which he was saved according to his prayer, we do not understand his mere bodily death, (from which, indeed, he was not saved,) but a fulness of woe at the depth and mystery of which his soul was “amazed.” And this, too, was the “cup” which he prayed might so “pass” from him as that not only he might not drink it, in which sense it did not pass from him, but that he might not drink it to its bottomless depths, in which sense it did pass from him. In the bottomless depths of that death and of that “cup” were destruction to himself and failure of his work and of his future. And his prayer and perfect submission were the means by which, through divine strength imparted, he was saved from failure and won immortal victory. 8. The last touch that perfects the divinized man to be the Saviour of suffering men is, that he acquires experience from his own suffering. Though… a Son—And, therefore, we might suppose, above all suffering. Learned he obedience… things… suffered—Some of the ancient commentators were scandalized at this statement. “What! was he not obedient before he suffered?” Certainly, but not with a suffering obedience. It was an additional obedience he learned when he suffered; which he could not be conscious of, or exhibit as model to others, without the suffering. The old Greek writers abounded in various forms of the maxim that suffering is a source of wisdom. Trial is both the school and the test of virtue; not only proving, but creating, depth and power of character. The most tried saints on earth will be the highest saints in heaven; and he who will be Lord of them all will have been of all the deepest sufferer. 9. Made perfect—An incomplete Saviour would he have been without Gethsemane and the cross. And from this deep perfecting springs all his glory and power to save. Obey him—Mark the accord between his obedience in last verse and the obey in this. He was perfected by his obedience to God, they by their obedience, after the sure model, to him. 10. Called—Addressed, saluted; namely, by Jehovah, in the inspired Messianic Psalms 110. See notes on Hebrews 5:6, and on Hebrews 6:20. 3. Parenthetic rebuke for dulness, and liability to apostasy, encouragement, Hebrews 5:11 to Hebrews 6:20.11. Of whom—Our author, after Pauline fashion, suspends his discourse to make a digression, and will return to the point at Hebrews 7:1. The passage is in Paul’s most severe and magisterial style of rebuke; almost equal to 1 Corinthians 4:18-21. He charges the Hebrews with unappreciative slowness and infantile incapacity, (10-14;) he invites them, by God’s permission, with himself, to leave the elements and go on to completeness, (Hebrews 6:1-3;) warning them, (4-8,) that for those who have heretofore fallen from a high spiritual Christianity, no repentance is possible. Changing, then, to a more cheering tone, he is persuaded that they are not of that apostate class, (9-12,) and lays before them God’s oath-bound assurance that he will save the persevering believer, ending by bringing us back to where he began his admonishing digression, namely, at Melchizedek, 13-20.Of whom—Concerning whom—namely, Melchizedek; but Melchizedek in his typical relations to Christ. Hard to be uttered—Rather, difficult for you to interpret when uttered. Are—Rather, have become; namely, under the influence of your aversion to the suffering Messiah. That error narrowed their views, so that the grand mysteries of the eternal priesthood were excluded. To hitch at a given error is to prevent all progress in truth and to render people dull of hearing: that is, torpid and slow in their receptive powers. The Greek word for dull seems to be compounded of ωθεω, to move, with νη a prefix negative, and, therefore, signifies immobile, unmovable by the stirring truths of religion, and so unready to learn new truths, and to gain new Christian life and activity. 12. For the time—Since you were converted. It was about thirty years since the Jerusalem Church was reconstructed after the Sauline dispersion. The words here may refer to this period of the life of the entire Church, or to the length of the time since the individual conversions of those addressed. If they were not as old Christians as the “old disciple Mnason,” (Acts 21:16,) who entertained Paul, still they were old enough to be beyond “spiritual babyhood.” Ought to be teachers—For every Christian, however humble, if his heart and head be full of religion, may have occasion to be a teacher. First principles—The elementary letters, the ABC. Oracles of God—The revelations made in Christianity to men. St. Paul’s own words in Romans 3:2, where see note. Need of milk—A humiliating representation of their childishness in spiritual truths. Similar is Paul’s expression in 1 Corinthians 3:2. 13. Every one that useth milk—The milk, or first principles, are indicated by specimens, in Hebrews 6:1-2. Is a babe—Spiritually ignorant and weak. 14. Strong meat belongeth… full age—The strong meat comes after Hebrews 7:1, and consists in starting from Melchizedek, and evolving the whole priesthood of Christ as based in the Old Testament, and superstructured in the New. Good and evil—In religious doctrine.Here we may note that, 1. These elements, though depreciated in rank as compared with further and higher truths, are of the very first importance. They are to commencement of spiritual life what milk is to early bodily life.2. Our apostle identifies advancement in Christian knowledge as one with advancement in Christian life. Low attainments in Christian knowledge, arising from want of interest in Christian truth, is one with a feeble, infantile Christian life. Deep interest in Christian verities, arising from their vivifying and controlling power, is identified with Christian vitality, integrity, and activity. 3. The apostle does not recognise, in the present passage, this perfection of Christian life as being attained at a spring. He does seem to presuppose that, ordinarily, powerful Christian character is progressively attained by study, experience, and growth. 1. Therefore—In view of their humble attainments portrayed in Hebrews 5:11-14. The principles—Literally, the beginning of Christ; equivalent to first principles in Hebrews 5:12. Let us go on—In the word us St. Paul identifies himself with his Hebrews, and moves for a common advance. See note on Hebrews 2:1. But, does he mean go on in this his present discourse; or go on in acquiring new accessions of Christian knowledge in addition to these first principles; or go on in increase of Christian life and power? All three. The unfolding of his grand views of the high priesthood of Christ in the future chapters, is one with the acquisition of new volumes of spiritual knowledge, and new forces of Christian character and power. It is the want of their taking this fulness of the atoning Christ into their mind and heart and life that renders them babes, Hebrews 5:13. And when this text, let us go on to perfection, is adduced as an exhortation to advancing to a perfected Christian character, it is no misquotation. Perfection is here an antithesis to the babyhood of Heb 5:13. It is the noun form of the Greek adjective rendered of full age, in Hebrews 5:14, and signifies adulthood. Not laying again the foundation—A non-advancement is merely re-laying the elementary foundation; it is erecting no superstructure. Our apostle now enumerates six elements of which the foundation is composed, really arranged as three couplets in order. These were, probably, the elemental points of Christian doctrine anciently taught to the catechumen at his baptism. As a foundation they are important, nay, necessary to the superstructure, but very likely to be of no value without the superstructure. The three couplets are, repentance and faith, baptism and imposition of hands, resurrection and judgment. The first two are conditions to being Christian; the second are institutes in Christianity; the third are Christian doctrines of eschatology. As the Hebrews to whom St. Paul now writes were once Jews, they were educated upon a Jewish platform of the entire six elements, which had been reconstructed into the Christian view. We are not certain (though no commentator has suggested it) but that this re-laying the foundation meant a re-establishing in their own belief of the old Jewish view, and so relapsing from Christianity to Judaism. Certainly the staying on the foundation without advance would not be a re-laying. Laying again would be laying it over again, substituting the past for the present, the old Jewish for the new Christian one. Foundation of—That is, consisting of. Repentance—A mental turning away from dead works, that is, works which have no saving life in them, whether positive sins or an unsaving ritual. The Jewish platform would acknowledge only the former sense of the words; the Christian would emphasize the latter as against Judaism. Faith toward (literally, upon) God—The second element. Between the Jewish and Christian platform, the former would make faith upon God a blank monotheism; the latter would include faith in Christ as embraced in faith upon God. 2. Of—Foundation is understood before this of. The doctrine, or teaching, is understood before each of the four ofs in the verse. Baptisms—Washings. The Greek word for Christian baptism is baptisma, this word is baptismos, and genetically includes all ritual lustrations, baptism included. The plural here is used, not, as some think, to indicate trine immersion, (which was not a New Testament practice;) nor to include the baptism of water and of the Spirit; nor to imply the baptizing of many individuals; but because by Jewish doctrine there were many lustrations, while by Christian doctrine there is but one, namely, baptism. Closely coupled (by a conjunctive τε, which is a tighter connexion than και, and) with baptisms is the laying on of hands. The laying on of hands was, therefore, retained as distinctively a Christian institute, taught as Christian doctrine. Under the old dispensation it was a mode of blessing and of conferring office. Numbers 8:10; Numbers 27:18; Numbers 27:23; Deuteronomy 34:9. By it, under the new, the Holy Ghost was imparted after baptism, and office was conferred. Acts 8:17; Acts 19:6; Acts 6:6; Acts 13:3; 1 Timothy 4:14; 1 Timothy 5:22. In regard to this last purpose it seems, from the New Testament and the practice of the primitive Church, that before the polity of the Church crystallized into form under the new effusion of the Spirit, a great variety of persons exercised their various gifts, (Ephesians 4:11-12,) but that there gradually emerged three grades of ministry. And hence the episcopal form of government; initially represented by James at Jerusalem, by Timothy, and by Titus, being divinely sanctioned but not enjoined, became early prevalent in most Churches, and before the close of the second century universal in Christendom. The laying on of hands here, closely coupled with baptism, drawn from the original manual impartation of the sensible gift of the Holy Ghost, seems to have become an established institute, symbolizing that impartation of the Spirit by which the candidate was individualized as one in the individual body of Christ. Delitzsch maintains, with good show of argument, that the institute of imposition of hands has still a rightful place in the Christian Church, as the final recognition of that ultimate incorporation into the Church of which baptism is the initial sign. The laying on of hands, in its twofold use as confirmation of the people and as ordination of the ministry, indicates the one, yet twofold, priesthood of both ministry and people, each in its own order. Hoffman, as quoted by Delitzsch, suggests that baptism is correlated to the judgment as laying on of hands to the resurrection. But the close connexion in the Greek by a τε of the resurrection with the imposition indicates just the converse. Baptism more properly represents the resurrection, and so emblematizes us as the final, glorified, new creature; while the imposition symbolizes the final judgment which forever confirms us into the Church of the glorified. Resurrection of the dead—Dead, without the article, and plural, deads. It does not, therefore, positively express the universal dead. See our note on Luke 20:35; 1 Corinthians 15:12. Probably the resurrection of the righteous is really what St. Paul here intends. The resurrection of the wicked has no symbol in baptism. Judgment—Rather meaning the sentence than the process of judging; and the sentence is eternal in its force and effect, being irreversible and final. These six fundamental points of Christianity, in comparison with the Jewish foundation, are selected specimens, not an exhaustive enumeration. The Lord’s supper, based on the passover, and the Christian Lord’s day, based on the old sabbath, are omitted. 3. And this—The going on to perfection. Will we do—There is considerable authority for the reading, this let us do. If God permit—But why this if? Would not God, of course, permit so good a thing? Alford approves the interpretation that our apostle means here to imply that our so doing is not in our own power, but must be wrought in us by God. But for that meaning a mere permit would not be the true word, but grant grace, or empower. Delitzsch thinks that the implication is, that God may not permit, because they may be already in an irrecoverable, apostate state; but that is contradictory to Hebrews 6:9; and, besides, we cannot admit that this irrecoverability from apostasy arises from God’s non-permission of recovery. St. Paul uses the very same words in 1 Corinthians 16:7, an indication both of his being author of this epistle and of the meaning of the phrase, which is, if God in his providence permit, by continuing life, power, and opportunity to us. 4. For—What is the connexion? Does it mean we will press on, for to stand still will produce apostasy, and apostasy is irrecoverable? One would suppose that so essential an intermediate thought as this—that standing still begets apostasy—would have been expressed. Yet this seems to be the only alternative, unless we admit that an apostatizing resumption of Judaism is expressed in the re-laying of the foundation, as noted on Hebrews 6:1.This much-debated passage, being the central point in the extended discussion of these “Hebrews’” apostasy, in this epistle, we will endeavor to render to the English reader as literally as possible, thus: For those that were once enlightened (Greek aorist participle) and tasted of the heavenly gift, and that became partakers of the Holy Spirit, and tasted both the good word of God and powers of the incoming dispensation, and that fell away, it is impossible again to renew unto repentance, re-crucifying (as they are now doing, present participle here instead of aorist) unto themselves the Son of God, and setting him forth as a public exhibition. It is obvious on the face of an exact translation that the passage is describing an existent class of cases. The aorist, or historic tenses, show what experiences these cases have passed through; the present tense shows what they are now doing; and so persistently and flagrantly doing, that it is found impossible to renew them again unto repentance. It was, probably, the known occurrence of a notable desperate defection from Christianity at Jerusalem which awakened our apostle’s fear for these Hebrew converts to whom he writes, and which he now portrays before their eyes to warn them of a like catastrophe and consequent obduracy. And this view is strengthened by the cheery persuasion expressed in Hebrews 6:9, that his readers do not belong to that set of backsliders. The meaning, then, we take to be: Do not be re-laying the old Jewish platform, for you see how impossible it is to reclaim those who have thus Judaized. It is impossible—We cheerfully affirm, after Alford and Delitzsch, that there must be no lowering the legitimate meaning of the word impossible. But we just as positively affirm that there must be no overstraining the word above, or out of, its legitimate forces. There are, legitimately, various grades of impossibility, absolute and relative. A mathematical or arithmetical impossibility, and the impossibility for a contradiction to be true, are absolute; not to be overcome even by omnipotent force. And there is in the natural world such an impossibility as that the course of nature should change itself, which is intrinsically impossible, but possible to God. No one, we presume, would include such an impossibility in the present text. Then there are what are usually, but not very properly, styled moral impossibilities, namely, such as are found in the wills and conduct of free-agents. Such is the impossibility stated by our Saviour of a rich man’s being saved. Delitzsch very inconsiderately says, in regard to that, “Even the explanation that what is altogether impossible with men may be effected by a special operation of divine power, is inadmissible here; for it is God himself who works through the preaching of the word.” And is it not as truly God who works in the salvation of an apostate as of a rich man? The two cases are perfectly parallel. Christ affirms an impossibility, for the rich man to be saved; that is, on the human plane of possibilities; but it is possible with God. So, humanly speaking, there is also an impossibility for an apostate to be reclaimed; and yet that does not deny that it is divinely possible. Joseph of Arimathea was a rich man, and did enter the kingdom of God, so that the human impossibility was overcome. Nay, so have the tempers of men been in time worked upon, that we may believe that myriads and millions of rich men have entered the kingdom of God, that is, the impossible has become normally possible. Apostates whom it is impossible to recover, are, alas! matters of constant experience. Such have resisted and overcome the highest spiritual influences and forces; nothing more effective, normally, can be brought to bear upon them; and, therefore, in the normal order of things, they cannot be reached. Men who are not apostates, also, there are, all around us, whom it is humanly impossible to save. They have made up their minds, they scout all approaches of argument or conviction, they cannot be affected. God could by absolute power overrule them, but it is not best he should.They have freely placed themselves in that condition, and are themselves to blame. Now, as we have above said, the class of apostates at Jerusalem above portrayed was, probably, known to our author and his readers. Both knew how incorrigible and bitter they were, and that it was impossible to recover them. Nay, though it is not so strongly stated, many of these apostates may have so intrenched themselves in fixed determinations, self-interests, hostile arguments, and hatreds, as to have become themselves unable to break through those self-formed intrenchments; and thus it may have become volitionally impossible for them to choose return. Recovery may have become beyond the power of their own will. Just so, many rich and proudly intellectual men intrench themselves in fortifications against truth which they become unable to overthrow. And that inability is no excuse, because it is self-superinduced. They might as well be given up, and their case be used, as by our apostle, to warn others from falling into a similar obduracy. But it must be specially noted that it is not said of these Jerusalemite apostates that it was volitionally impossible for them, as free agents, to return to repentance. The declared impossibility is in the normal means to reclaim, not in the man’s own subjective ability to repent. Such ability may in some, or all, cases have been lost, but it is not so said. And even if the Jerusalemite apostates were impossible to reclaim, this does not prove that all other apostates become impossible of recovery, any more than our Saviour’s words prove it universally and forever impossible for a rich man to be saved. Once enlightened—The writer heaps clause upon clause, as Alford truly says, not only to show that the class he describes were truly regenerate, but to show what accumulated forces they must have had to neutralize in order to reach apostasy; forces than which none stronger can be normally used to bring them to recovery.And so their recovery is impossible. These forces are now described in five clauses; two couplets with a single clause between. And the five clauses following portray the successive stages of Christian life. First couplet is a divine enlightenment and the heavenly boon of pardon and salvation; next, single clause, a permanent holiness of life; last couplet, the aggressive word and powers of Christian progress and triumph. Once— Not once for all, as Alford, but once, as correlative to again, in Hebrews 6:6. Enlightened—By the blended power of truth and the Spirit producing conviction and conversion. So Ephesians 1:18, “the eyes of your understanding being enlightened.” After ye are illuminated, Hebrews 10:32, where the same Greek word is used. This enlightenment at conversion was held by the earlier Christians to be so associated with baptism, as that photisma, the enlightenment, became a term for baptism. Yet the word so used did not assume that the enlightenment and the mere physical act of baptism were identical. So Chrysostom says, “The heretics have a baptisma, but not a photisma; they are baptized, indeed, in body, but are not enlightened in soul; just as Simon Magus was baptized, but not enlightened.” The pretence that the word, as well as the entire five clauses, does not imply true conversion, is entirely inadmissible. And have tasted of the heavenly gift—Closely coupled by a ôå with the former clause. And, evidently, the heavenly gift, immediately consequent upon conversion, is salvation. Heavenly, because from heaven, redolent of heaven, and tending to heaven. The tasted implies the sweet enjoyment of the assurance of that salvation by the witness of the Spirit. Of—The Greek genitive (not used after tasted Hebrews 6:5) implies the true universality of the gift, but of which the new convert tastes only his individual and initial share. Partakers of the Holy Ghost—A permanent sanctification in the Christian life following conversion. This forms the single clause between the couplets. The Holy Ghost is the general sanctifying gift of all saints; and of this gift these Hebrews had their share, and were made partakers. 5. The last couplet connecting the word and the powers. Tasted— Implying again the rich enjoyment; and here without the of, because this now grown Christian may taste and enjoy not a part but the whole good word. Excellent is Whitby’s note on this good word: “So the promise of bringing the children of Israel into the land of Canaan is styled δγαγδγν, ρημακαλον, a good word, [English unliteral translation “thing,”] Joshua 21:45; Joshua 23:15. The word of God for bringing his people out of captivity is styled, γαγιδωׂ ?εα, my good word. Jeremiah 29:10. The words of consolation which the angel spake to Jerusalem are, ρηματακαλα, good words. Zechariah 1:13. The promise made to God’s people of remission of sins, and peace and truth in the days of the Messiah, is a good word. And the prophet, speaking of the Messiah, saith, My heart meditateth a good word. Psalms 45:1.” The good word of our apostle here is, then, the evangelium, the good message, of the New Testament. A word, as spoken by the incarnate Son, (Hebrews 2:1-2;) good, as revealing a heavenly Canaan, “glory, and honor, and immortality—eternal life.” This blessed word this class had tasted—enjoyed its rich flavor in its full entirety. Powers of the world to come—Closely coupled with the good word of the New Testament are the powers of the new dispensation. Note on Hebrews 2:5. The word and the powers go together. These Hebrews had witnessed and enjoyed these powers. For the word powers (δυναμεις) is often, in the Greek, put for miracles and mighty supernatural works. Matthew 7:22; Matthew 11:20-21; Matthew 11:23; Matthew 13:54; Matthew 13:58; Matthew 14:2; Mark 6:2; Mark 6:5; Mark 6:14; Mark 9:39; Luke 10:13; Luke 19:37; Acts 2:22; Acts 8:13; Acts 19:11; 1 Corinthians 12:10; 2 Corinthians 12:12; Galatians 3:5. An examination of these texts would show that the word is more frequently used for the supernaturalisms of Christ and the early Church in the upbuilding of Christianity than the English reader would imagine. Here it is used generically for every form of aggressive supernatural energy in the new dispensation. Of those in the apostolic age we seem to have a pretty full enumeration in 1 Corinthians 12:10. As these sensible powers disappeared there still remained the normal spiritual powers blended with the good word, the ordinary aggressive forces of Christianity. These are the energies of the Spirit in quickening the soul, in the active conversion of men, in the building of the kingdom of Christ, and the gathering of the world within its dominion. 6. If they shall fall away—A sad mistranslation. There is no if in the original, and no future tense, and no contingent supposition. It is the “historic tense,” and describes a fall that has already taken place, as our translation above indicates. Fall away—Of course they could not fall if they did not once stand. And that stand was a state of salvation in which, did they stand and not fall, they would have been safe. “Let him that thinketh he standeth take heed lest he fall.” Away, means from the previous state of renewal in which the warning requires them to stand. It was not a fall from a state of condemnation, but from a state of salvation. And this fall away is the central thought of the whole epistle. To warn his readers by the fatal example of others is its entire purpose. See notes on Hebrews 3:7 to Hebrews 4:13. Renew them—Bring them back to their once renewed, unfallen state. Again—Correlative with once, in Hebrews 6:4. They were once renewed, but it is impossible to renew them again. There was a blessed once to which they can never be reclaimed again. And this very word again means they were once renewed. Repentance—The great, sure condition of salvation. Seeing they—Words not in the Greek, and which should not be in the English. See our translation on p. 78. Crucify afresh—Re-crucify, repeat the crucifixion. Their apostasy, as we have repeatedly intimated, arose from a disgust at the humiliation of the Messiah. Hence, “the hanged man” was the Jewish epithet for Jesus. Hence the apostatizing He brews were induced to represent Jesus to themselves in conception as a real impostor and malefactor. They approved his crucifixion, and thereby, in thought, recrucified him. The phrase to themselves, is, then, by no means, pleonastic, as it is often, as in the phrase “away with yourself.” The conceptual re-crucifixion within the imagination and heart has its outward antithesis in the open shame, the public exhibition. The Greek single word translated, put him to an open shame, παραδειγματιζω, is used in the Septuagint, Numbers 25:4 : “Take all the heads of the people, and hang them up before the Lord against the sun.” As counterpart to the subjective conceptual, crucifying to themselves, this word here seems to indicate some public exposure. This probability is strikingly illustrated in a chalked caricature belonging to the first century, lately discovered at Rome, in which the figure of a man with the head of an ass is suspended on a cross, with a reverent worshipper before him, and an inscription underneath, “Alexamenos worshipping his god.” Perhaps the public exhibition by these apostates consisted in offering a public temple sacrifice, with open profession that it was an act of rejection of the true Sacrifice. It is true, the Pentecostal Church continued to attend the ordinary sacrifices in the temple, but there seems full indication (xiii, 10) that before this epistle was written a separation between the temple and the Church had now taken place. And such open self-commitment, with the attendant temper, self-interest, and exclusive association likely to follow, may account for the impossible of their being renewed unto repentance.Those, however, who take the extreme view of this impossibility of recovery do not thereby weaken the argument of the possibility of apostasy. They only maintain a very fearful view of the nature of this apostasy. Note on Hebrews 10:26. And even if this particular set of apostates had apostatized irrecoverably, that irrecoverabillty is predicated of that set alone. Irrecoverability is not laid down as a universal law of apostasy. 7. The contrast between the persevering soul and the apostate is now pictured by two opposite soils. Which drinketh—Past tense, drank, as bringeth forth is present. The present fertility springs up from the past watering. Drinketh recognises the live character of the soil as figuring a living soul, a soul that drinketh in the water of life. Cometh oft—For often does the refreshing shower come upon the soul that readily drinketh it in. Herbs—Grass, corn, or any grain for man or beast. By whom— Rather, for or on account of whom; namely, the proprietors of the soil.But whom, then, do the labourers represent? Doubtless the teachers and rulers of the Church; as the proprietors are, as we may say, the owners of the soil, the soul. Blessing—The antithesis to cursing in Hebrews 6:8; and in both sides of the double picture the words are delicately so selected as to apply both to the symbolizing soil and to the symbolized soul. Blessing on the fertile soil suggests the divine smile, shedding additional fertility, until it blooms into a paradise. And the beautiful colourings of the picture are easily transferred to the fertile soul. 8. Beareth thorns—Now, whatever it once bore. Rejected—Reprobate; the word again doubly applicable to soil and soul; reprobate, not by an eternal previous decree, but in consequence of its perverse products. Nigh unto cursing—Not sure of being restored again because it was once fertile. In both the blessing and cursing there seems allusion to the opposite terms in Genesis, Genesis 1:12, contrasting our primeval earth before and after the fall; “God saw that it was good;” and in Hebrews 3:17, “Cursed is the ground… thorns also and thistles shall it bring forth.” Nigh unto cursing shows the downward course of the apostatizing soul, and its nearness to the fatal result. End—The finality of his earthly career. To be burned—Literally, unto burning; that is, after the career is closed. The terms are again skilfully double-sided, applying alike to soil and soul. Note that it is not the thorns and briers that are burned, for that would improve the soil, but the soil itself. There seems to be an allusion to Deuteronomy 29:23 : “The whole land thereof is brimstone, and salt, and burning… like the overthrow of Sodom.” And here is a closing period to the strain of most severe rebuke and solemn warning commencing at Hebrews 5:11. 9. But—Passing to commendation and encouragement. At this point commences a gradual return, and, we might say, cheering ascent to Melchizedek, (Hebrews 6:20,) from whom we abruptly parted at Hebrews 5:10. You is here emphatic. Though there is a class of apostates, (as Hebrews 6:4-8,) you are not embraced within it. Better things—Rather, the better of the two things contrasted in Hebrews 6:7-8; namely, the perseverers and the apostates. Thus speak—In terms of almost contempt, in Hebrews 5:1 to Hebrews 6:2, and in terrible warnings, in Hebrews 6:3-8. This rebuke and this warning are not the result of malign feeling, but of solicitude for those I love, and earnest hope that they will persevere to the end. But this is no assurance that others are not apostates, nor an infallible assurance that Paul’s readers will not become so. 10. For—Grounds of this favourable hope. You have in some points done so well that God will afford you abundant enabling grace to persevere, if you use it. Unrighteous—The word must not, with Stuart, be softened to unkind. God holds himself righteously bound to grant more grace for grace well used. The man who does a measure of sincere duty may lay hold of God’s righteousness as pledged to aid him, in accordance and without measure. And the writer goes on to show that God is pledged by both word and oath. Forget—Not to be forgetful, but to consign to oblivion by an instant act. Work… love—More authoritative reading, labour and love. Their labour was not dead works, (Hebrews 6:1,) but was animated with love. His name—For God holds your labour as done to himself. The name of God often stands, reverently, for God himself. Romans 15:9; Acts 19:17; Matthew 12:21. Ministered to the saints—Either to their own poor in Jerusalem, or to Christians visiting and sojourning there. Jerusalem was the Christian as well as Jewish metropolis, and crowds of Christians would visit it, especially on great festival days, needing hospitality. This rendered it desirable that the “poor saints” at Jerusalem should be aided by other churches. Note on Acts 2:5. Do minister— You still persevere; and, while you do so, there is strong ground of hope. Your real danger is, that the popular contempt of Christ will shake your faith. 11. We desire—As God faithfully does his part, do you perseveringly do your part. Every one—It is a deeply individual matter. Each man must stand for himself or fall for himself. Same diligence touching assurance of hope that you have in ministering to saints. Assurance of hope—A glad hope of a glorious reward, with a full assurance in it. The writer has warned them by fear of fall, (4-6;) he now cheers them with a lofty view of the glory of perseverance. Thus, by the double action of fear, driving them from apostasy, and of hope, cheering them on to perseverance, he would incite them to the better things of Heb 6:9. Unto the end—For it is the end, the close of our career, that decides our case for eternity. All past righteousnesses (Ezekiel 33:13) will not avail if the end finds us in an apostate condition. Alford whimsically tells us the end means the second advent, which they expected would take place in their own day. See note, Matthew 24:13. 12. Not slothful in perseverance as they had been dull (same Greek word, Hebrews 5:11) of hearing. Followers—Literally, imitators; “a favourite word of Paul’s,” says Alford. Through faith and patience— Equally persevering on their part as God is faithful on his part. Who… inherit—Universally, all who are faithful and thereby are heirs. For in this persevering faith we are imitators of the entire Church militant, and with it marching forward to join the Church triumphant. The promises—What promises? The entire volume of all the promises of grace and glory, to persevering faith made with increasing clearness through the advancing dispensations. 13. Promise to Abraham—To illustrate that infinite promise of God to faith which insures to the militant Church its eternal triumph, our author, as in the Epistle to the Romans, goes back to the first great recorded exemplar in the patriarchal age, Abraham. Could swear by no greater— In a proper oath we men call a higher Being to witness our words and to be ready to punish our perjury. The true oath is a solemn calling of God himself to be that witness and avenger. But, by whom shall God swear? Only by himself. So God has to take upon himself a twofoldness. He himself must be both the promiser and witness. So the solemn words, Genesis 22:16, “By myself have I sworn, saith Jehovah, that in blessing I will bless thee,” etc. And, Numbers 14:21, “As truly as I live.” 14. Multiplying I will multiply thee—By this promise Abraham is to be father of the Messianic race, including the Messiah, with all the blessing in the Messiah included, temporal and eternal. Says Stuart, “When Abraham was called by God out of Haran, and a promise of a numerous posterity made to him, he was seventy-five years old, Genesis 12:1-4.Twenty-four years elapsed after this, while he was a sojourner in a strange land without any fixed place of abode, before the manner in which this promise would be fulfilled was revealed to him. Genesis 17:1-16. It was only when he was a hundred years old that the promised blessing of a son, from whom should spring a great nation, was obtained, Genesis 21:1-5. The preternatural birth of such a son was deemed by Abraham a sufficient pledge, on the part of God, that all which he had promised respecting him would be fulfilled. Genesis 22:15-18; Hebrews 11:8-12; Hebrews 11:17-19; Romans 4:17-22.” 15. He had patiently endured—The endurance was from him, the assurance of reward from God. Obtained the (fulfilment of the) promise—Namely, in the birth of Isaac. In Isaac, the Messiah and all the blessings the Messiah includes, were respectively embodied, as the oak in the acorn. 16. An oath—Greek, the oath; that is, the (institution of the) oath. The oath is a divine institution, the colloquial abuse of which is forbidden by Christ as profanity. So far is this from abolishing the true oath, which is an end of all strife, the Lord’s purpose was to forbid its colloquial desecration in order to secure its solemn sanctity. So Philo says, “By an oath doubtful things are decided, infirm things are confirmed, and the untrusted receive trust.” The ancient proverb is, “The man is the surety of the oath, not the oath of the man.” So Philo says, “Men, when mistrusted, have recourse to the oath to gain credence for themselves; but God, when simply speaking, is worthy of belief, so that his word is no way different from an oath.” And a sublime passage in the Talmud (quoted by Delitzsch) says, “Moses spoke before the Holy One: (blessed be He:) Lord of the world, hadst thou sworn to them by heaven and earth, I should have thought that as heaven and earth pass away, so, also, thine oath would pass away; but thou hast sworn to them by Thy great Name. It is so, then, that as Thy great Name liveth and endureth forever, Thine oath endureth forever also.” 17. Wherein—In which transaction; namely, with Abraham. Confirmed it—Greek, mediated, or interposed as a mediator in taking the oath. For the person sworn by is a middle man, a third intermediate person, between the parties. He is a high arbitrator solemnly called in between the two empowered to witness and punish the perjurer. God, then, performs a double part; he is swearer and sworn by, party and mediator. 18. Two immutable things—His partyship and his mediatorship; his position as promiser and as juror. Impossible for God to lie—The whole foundation of the persevering believer’s hope of glory is the absolutely bound veracity of God. We… who have fled for refuge—Greek, we refugees. 19. Anchor… entereth—Usually an anchor cast forth from a ship descends to the bottom, and there fastening, holds the ship firm. But of this ship of Christian faith the cable stretches upward; and the anchor fastens, not into the mud of the sea-bottom, but it enters within the veil that hides eternity from the earth, and firmly fastens itself upon the veracity of Jehovah. The veil—An allusion to the temple veil, behind which is the Holy of Holies; typifying the firmament, beyond which is the Presence of God. Note on 2 Corinthians 12:2. 20. Through the firmamental veil Jesus has penetrated even to the right-hand of God. Thither he has ascended as our forerunner, our pioneer, our goer-before; opening an ascending pathway through which we are to follow him. For us—In our behalf; assuring us that as he has entered so we shall enter. Melchizedek—Coming around from ch. Hebrews 5:10 again to Melchizedek, who forms now the future subject. B. FULL OF THE HIGH , Hebrews 7:1 to Hebrews 10:18.I. IT IS NOT LOCAL AND , LIKE THE AARONIC, BUT AND , LIKE THE , Hebrews 7:1-28.1. For—Connecting with Hebrews 5:10, after the intervening digression. See last note above. About this Melchizedek more puerile speculation has been written, extending from Hierax to Alford, than has been expended upon any human character in Scripture. Whenever we see an essay headed, “Who was Melchizedek?” we promptly direct our attention elsewhere. By successive speculators in different ages he has been conjectured to be the Holy Spirit; one of the δυναμεις, or powers of God; the Logos; an angel; an ante-mundane man, created, not out of matter, but spirit; Enoch descended from heaven; Shem, Job, a great Unknown. Our opinion is, that Melchizedek was nobody but himself; himself as simply narrated in Genesis 14:18-20; in which narrative both David, in Psalms 110, and our author after him, find every point they specify in making him a king-priest, typical of the king-priesthood of Christ. Yet it is not in the person of Melchizedek alone, but in the grouping, also, of circumstances around and in his person, that the inspired imagination of the psalmist finds the shadowing points. Melchizedek, in Genesis, suddenly appears upon the historic stage, without antecedents or consequents. He is a king-priest not of Judaism, but of Gentilism universally. He appears an unlineal priest, without father, mother, or pedigree. He is preceded and succeeded by an everlasting silence, so as to present neither beginning nor end of life. And he is, as an historic picture, forever there divinely suspended, the very image of a perpetual king-priest. It is thus not in his actual unknown reality, but in the Scripture presentation, that the group of shadowings appears. It is by optical truth only, not by corporeal facts, that he becomes a picture, and with his surroundings a visible tableau, into which the psalmist first reads the conception of an adumbration of the eternal priesthood of the Messiah; and all our author does is to develop the particulars which are in mass presupposed by the psalmist. King of Salem—The celebrated Jewish traveller, Joseph Wolfe, “no mean authority on such a subject,” is quoted by Mr. Grove, in Smith’s Biblical Dictionary, as expressing the belief that Salem, signifying peace, is here not the name of a place but a part of Melchizedek’s title. Mr. Wolfe had as a friend a sheik in the kingdom of Khiva, whose name was Abder-Rahman, signifying “Slave of the merciful God.” He is also called Shahe-Adaalat, “King of Righteousness,” the same as the Hebrew Melchizedek. “And when he makes peace between the kings he bears the title, ‘Shahe-Soolkh,’ king of peace, in Hebrew, Melek-Salem.” But the best ancient Jewish authorities, the Targums and Josephus, agree that Salem here is an ancient name of Jerusalem. There are other Salems mentioned as competitors for this honour, but their claims are very slender. Wordsworth endeavours to identify Salem with Shechem, which was, indeed, a most memorable spot in patriarchal times, but he only shows a Salem near Shechem, yet not Shechem itself. Abraham was, at the time of meeting Melchizedek, returning from the region of Damascus to his home at Mamre, or Hebron, and would pass in the neighbourhood of Jerusalem. In Psalms 76:2, “In Salem also is his tabernacle, and his dwelling place in Zion,” unquestionably gives the name of Salem to Jerusalem. This same Jerusalem, where dwelt the Hebrews to whom this epistle was addressed, was the dwelling-place of the type of our great High Priest, as afterward the chosen “dwelling-place” of Jehovah. Our Hebrews are on the spot, and can look back through the Antitype to his primeval type, the primitive “King of righteousness” and “peace.” Wordsworth, indeed, objects that Jerusalem, being the special locality of the Hebrew theocracy, was not the proper place for a universal representative priest; but that is forgetting that Jerusalem was then not Hebrew but Gentile. As king of Salem, Melchizedek was, doubtless, an Amorite prince, and a descendant of Ham. Abraham was a lonely Shemite, who had but lately come into the country, a brother, yet a foreigner; a brave sheik with a goodly band of followers, and a predicted progenitor of a great people; but as yet he was entirely inferior to a settled king in the land, like Melchizedek. Priest of the most high God—A dignitary of high rank; both king and priest, worshipping the true God with acceptable rites before the apostasy of Ham had, in this region, established idolatry. Blessed him—The Shemite immigrant rejoiced in the benediction of the Amorite pontiff. He had well earned the benediction by his heroic expulsion of the invaders out of Palestine. Priest… God—In a tribe not yet apostate. Most high—Says Philo, “The Logos, who is shadowed forth by Melchizedek, is ‘Priest of the Most High;’ not as though there were other gods not most high, for God is as the One in heaven above, and in the earth beneath, and there is none besides him.” 2. Tenth part of all—That is, of all the spoils he had taken. The tithes were, no doubt, a confession by Abraham of the priestly character of Melchizedek, offered as by a layman. It is a marked proof of the authenticity of this narrative that the father of Hebraism is described as doing sacred homage to the Hamite. By interpretation—That is, interpretation of his name Melchizedek, which signifies, in Hebrew, king of righteousness. After that—For righteousness precedes peace, as, without it, there can be no real peace. 3. Without descent—Without place in any priestly genealogical table, and so without father, without mother, as a priest, showing his unlikeness to, and superiority over, the Aaronic priest, and his likeness to Christ. The want of priestly genealogy, which is his unlikeness to the Jewish priests, is his likeness to Christ; who, being of the tribe of Judah, was, as to the priestly record, without father, without mother. Personally and humanly, Jesus had a mother, the blessed Virgin. Neither beginning… nor end— Some one has said, that when an infant dies it remains to the parent an infant forever. It never grows old, but is ever the same image of infancy. And so the image of this king-priest, as seen in the divine tableau, is not born, and never dies. The Aaronic priests are successively dying. A genealogical successor pushes his predecessor out of office and out of life. This priest has no genealogical successor or predecessor. He is thus the image of perpetuity, the type of the permanent priesthood of our Christ. Made like unto—The group of traits are seen to frame an image and likeness in shadow of the Son of God. Abideth a priest continually— One thousand years after this king-priest lived, the inspired psalmist contemplated the tableau, and there beheld him still, a priest forever. One thousand years later our writer looked, and there was the same, a priest forever; shadowy and only conceptual, indeed, yet the definite shadow of our great High Priest. Alford objects, that language so strong as “neither beginning of days nor end of life,” is unsatisfactorily accounted for by the birth and life not being mentioned; he even styles this exposition “childish;” and he thinks there must be some mysterious literal fulfilment which he admits to be above explanation. But why are the name-types of Heb 7:2 any less “childish?” We do not, wisely, require that the type should be a literal, but a shadowy, representation of its object. And, inevitably, any fulfilment, as demanded by Alford, would require two literal eternal high priests, which is entirely inadmissible. He further objects, that to make a transient appearance on the stage typical, would require us to make a type of Hobab, for instance. The reply is, that no such isolated trait could possess any typical significance. There must be a full assemblage of traits to form a definite typical image. The question may be raised, Whence did this grouping of shadowy traits into a significant image arise? Was it purposed by Providence in shaping the existence of the facts so as to form a type? Or did inspiration in Genesis purposely so narrate the facts? Or did the inspired imagination of the psalmist, seeing the facts as incidentally narrated, group them into form? These questions, interesting as they are, we leave a beautiful and sacred mystery. But we may note that in Genesis the passage of the tableau stands in a striking isolation. If a primitive pair of scissors had cut the passage out, we should not miss it, and should never imagine what a gem we had lost. We may easily concede, therefore, that it is placed and modelled there for this typical purpose.THE OF AND CHRIST OVER AARON MAY BE BY THE :— Melchizedek. Aaron. Christ. A priest-king.Priest only.Priest-king.King of righteousness—of peace.———King of righteousness—of peace.Universal. Limited to Hebraism. Universal. Unlineal.Lineal.Unlineal.Without beginning or end.Beginning and ending.Without beginning or end.Without priestly ancestry or descentWith father and mother.Without priestly parentage.But this superiority of Melchizedek to Abraham is not literal. The former has no such real importance as the latter in human history. His superiority is solely within the tableau. As indicated by blessing and tithes, it is theocratic; and so forms basis for a typical superiority. That is, Melchizedek is superior to Abraham only as a type of Christ. It is, therefore, good only for our author’s argument. 4. Patriarch—Derived from patria, a tribe or lineal house or family, and arche, origin, founder. Abraham was the acknowledged founder of the Hebrew race. Hence great must Melchizedek be if greater than he. Tenth—Even among patriarchal peoples the custom of tithes, that is, of devoting one tenth of an income to religious purposes, had existence. Abraham performed sacrifices, and is called a prophet, but nowhere a priest. Spoils—The spolia opima, or chief and best spoils, selected for the leaders in the war.According to our analysis, in 5-28 our writer makes six successive points showing how great the typical superiority of the Melchizedekian priesthood was over the Aaronic, the consequent permanence of the former as antityped in Christ, and its transcendency over the latter. 5. They… of the sons of Levi—Especially Aaron’s line, to whom, within the tribe of Levi, the priesthood was limited. Receive—By descent recorded in the genealogical table. A commandment—A special ordinance according to, and forming part of, the general law. Take tithes… of their brethren, of all Israelites. Though—Exalting the Levites as tithing sons of Abraham, in order to exalt Melchizedek still higher. The Levites, indeed, tithe the Israelites, though Abraham’s sons; but Melchizedek, far greater, tithed Abraham himself. 6. Descent is not counted—Unlineal Melchizedek, in contrast with lineal Levites. Received tithes—As being pontiff, treating Abraham himself as Levites treat ordinary sons of Abraham. Blessed him—As a pontiff blesses his spiritual subjects. Promises—Note on Hebrews 6:12. This type of the Messiah is therein superior to the progenitor of Messiah. 7. Less… of the better—That is, in sacerdotal blessing, where the performer is assumed to stand as agent of God himself. Abraham, in accepting the blessing, therein acknowledged himself the inferior of Melchizedek. 8. Point second. Here, under Mosaic law, the priests that tithe are only lifelong; there, under patriarchal law, there is a perpetual priest.Here—Under the law of Moses. Those who receive tithes are men that die; and so their priesthood is but life-long. The priest dies with the man, and a new priest succeeds. But there—In Genesis and in Psalms 110. Witnessed—By the testimony of the inspired psalmist. He liveth—This priest “never dies,” as truly as the king “never dies,” though for a different reason. The king, conceptually, never dies, because he lives in his successor; this priest, conceptually, never dies, because he stands forever without a successor. Alford objects that the die of the Levitical priest is personal, and, therefore, the never die of Melchizedek must be personal, and so he must be, mysteriously but literally, still living. But the die of the priest was not only personal but official; the priest died with the man. And it is the official death at the personal death that is here the point. 9. May so say—Indicating that he must be understood to speak, not literally nor physically, but conceptually. Levi had no literal existence with or in Abraham. He could not be, literally, responsible for Abraham’s act, nor chargeable with any crime of his. Notes on Romans 5:12, and Ephesians 2:3. Yet, by the natural law of descent, the founder of a race usually fixes the condition and rank of the race. Aaron and all his descendants acknowledged their inferiority to their great founder, Abraham. And hence, when Abraham performed this act, so typical of the future, he humbled all his race, save one, before this priest forever. That one was Christ, who had no Abrahamic father, and whose divine descent placed him above the Abrahamic line. 11. If the Levitical priesthood was not defective, what need of another order, as predicted by the psalmist? 12. A change of the priesthood so predicted necessitated a change also of the law of succession, limiting it no longer to the tribe of Levi. 13. And this accords with fact. For he—Christ. These things—In the psalmist. Another tribe—Than Levi. No man… altar—Discharged priestly functions. 15. And it—The transfer of the priesthood from Levi. For—The reason that, according to the psalmist, there is a new order. 16. A carnal—Or fleshly; that is, feeble and transitory, as all flesh is: in antithesis with endless. The only vitality of the former priesthood was the force of a positive but transient enactment; but the vitality animating the new priesthood is the power of an endless, immortal, life. Immortal life is in the priest, in his priesthood, and in all who are redeemed by its power. Endless—Literally, indissoluble life, not to be dissolved or fused away into space or ether. 17. He—The psalmist, or the Spirit that inspired him. Testifieth—Upon the testimony of this psalm our author grounds himself by repeated quotations as impregnably sustaining all his positions. This testimony involves in itself all the particulars he evolves from it. It is the middle point between him and the Melchizedekian passage in Genesis. 18. The commandment—Which established the Aaronic priesthood.Weakness—Incapacity in itself to complete our pardon and salvation. 19. Law made nothing perfect—Explaining the weakness of the previous verse. The law, without the efficacy of Christ’s atonement, only shadowed pardon and life, but could not effectuate them. A better hope—Based upon the expiation shadowed by the old ritual, but accomplished by the real sacrifice on the cross. We draw nigh—Through a real high priest and mediator. 20. Not without an oath—Christ’s high priesthood, as the highest and surest inauguration, the oath of God. Note on Hebrews 6:13. 21. Without an oath—By Moses, through God’s direction, with no oath of permanence. The Lord sware—Our author, by inspired authority, reads into these words a perpetuity, an eternity, more fixed than any ritual. 22. By so much—By the measure of the unmeasurable veracity of God.Better testament—Covenant or dispensation. 23. Many priests… by… death—Poor mortals, alas! can send a line of life through centuries only by a succession of living and dying men. 24. This man—Extends his own line of unbroken individual life through ages, into and throughout eternity. 25. Wherefore—By his unchanging, undying priesthood. Able also to save—Through his ever-availing expiation. To the uttermost—To the fullest completion. Them… that come—The solemn condition of this salvation. The very uttermost does not reach those who refuse to come. Nay, the fuller the salvation the deeper the damnation. Ever liveth— Though he died he still lives. Intercession—By ever presenting the merits of his sacrifice. Note on Romans 8:24. 26. Such a high priest became us—Is he not, in the power of his sacrifice and the perpetuity of his intercession, just the high priest we human sinners need? Holy… sinners—A beautiful delineation of the sinlessness of Jesus, an ideal so perfectly maintained throughout the New Testament.It was an ideal above the powers of the writers or of the age to fabricate. It was impressed upon the mind of the Church, in the fulness of its beauty, by the living, divine Reality himself. Thus perfect it became him to be, as our ultimate model; but here, especially, it is commemorated as the condition of the perfectness of his expiation, as shown next verse. Higher than the heavens—Note on Ephesians 4:10. However perfect his human character, it would not avail could he not appear in heaven for us. 27. First for his own sins—Sinlessness is the necessary condition of a perfect atonement. One sinner cannot efficiently die for another sinner; for he deserves that death for his own sin. Once—And not daily. The Romish pretence that the daily mass is a real sacrifice is here contradicted. The divine victim can never be offered but once. 28. The Mosaic law—In antithesis with the psalmist’s word, or expression of the oath inaugurating the perpetual High Priest. Notes on Hebrews 7:20-21. Since the law—For the psalm is later than the Pentateuch, and unfolds the later revelation of God’s purposes. The Son—Of Hebrews 1:1. It stands in antithesis with men… which have infirmity. The divine Son has no infirmity. He is unmarred by sin. Consecrated—Rather, perfected, absolutely completed, as the Model, Expiator, and Saviour. II. OUR HIGH PRIEST: THE TRUE REALITY IN PLACE OF SHADOWS; AND FOR AN OLD AND , A NEW AND , , Hebrews 8:1-13.Hebrews 8:1-6 portray the real and divine High Priest as having gloriously ascended to the upper tabernacle—the true and heavenly; Hebrews 8:7-13 portray the glory of the consequent new covenant, by him inaugurated, in comparison with the old.1. The sum—The main point, the outcome of the above view of the eternal priesthood, is this. Such a high priest—The strength of our argument lies in the greatness and glory of our high priest in his exalted session in the heavens. Set—Took seat. The earthly high priest reverently stood, and stood but for a moment, in presence of God in the holy of holies. But this, our high priest, sits a divine priest in the heavens. 2. A minister—A performer of sacred rites. The sanctuary—Literally, the holy places, namely, in the tabernacle or temple. The true tabernacle—The genuine, real tabernacle, of which the earthly tabernacle is but a shadow, a copy after a pattern in the skies, Hebrews 8:5. Pitched—A tabernacle is simply a tent; and the Greek word for pitched is fastened together; designating the fastening of the different parts so as to form or construct the tent. Our word, to pitch, rather refers to fixing or pitching upon the spot and placing the tent there. Hence the Greek term describes, more beautifully than does the English, the formation or building by divine power of the heavenly tabernacle. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 3. For—To show the true reality, nay, the sole reality, of Christ’s high priesthood, of which the earthly high priesthood is a shadow. That completeness consisted in the fact that he had a divine somewhat… to offer, a point slightly opened here, and completely developed at Hebrews 9:26; Hebrews 10:5-17. 4. For—It is as yet an unexplained somewhat; for so entirely is this high priest out of the order of earthly high priests, that, if he were on earth, (were being here emphatic,) he would not be a priest at all. Our writer seems about to explain this somewhat, but the current of his thought is veered (after the Pauline style, note on Ephesians 3:1; Ephesians 3:14) by a view opening upon him of Christ’s elevation to the mediatorship of the new covenant, and he defers considering the somewhat… to offer to Hebrews 10:5-17. Priests… law—The priesthood on earth are a regular line, offering gifts, and by regular law. And in this line, and with these gifts, and according to this law, Christ would be no priest. For he was not descended from Levi; he never performed any sacrifices, and the law forbade him to be a priest. Yet the Being who on earth gazed upon the offerers of sacrifice, unadmitted to perform the rite, was sole original of all—was both sole priest and victim. 5. And, curiously enough, this whole order of priests and tabernacle are but a copy on earth of this true priest, who is no priest on earth, but really sole, real, original priest, whether on earth or in the heavens. Unto— For. The earthly and the heavenly tabernacle correspond to each other. Moses was shown the pattern… in the mount. Exodus 25:9; Exodus 25:40; Acts 7:44. Not that the eye of Moses was so enlarged in its scope of vision as to see the vast, original heavens. But such a pattern was exhibited as enabled the mind of Moses to construct a material frame to symbolize its nature.That the sanctuary below was but a small model of the glorious sanctuary in the heavens is the doctrine of this and the following chapters, as of other scriptures. So even the earthly Jerusalem was type of a heavenly Jerusalem above. See note on Galatians 4:26. While below are the earthly sanctuary, ritual, and priesthood, above are the true tabernacle, the heavenly things, and the high priest on the right hand of God. See our note on Hebrews 9:1. 6. But—In contrast to his being on earth not a priest, he has in heaven a divine ministry, therefore a more excellent. Not that he performs a sacrifice in heaven; but presents himself in heaven as the historical sacrifice once offered, whose merit forever avails in behalf of those for whom its efficacy has been pledged. And from that high standpoint he has power as mediator, or middle being, to change the dispensation and bring in a better covenant. And here our Hebrews may see to what a height the very sufferings of the despised Messiah exalt him; and from what a transcendent height the better covenant is brought in. Established—Literally, legislated, constituted by law. Better promises—Because clearer, fuller of heaven, and more truly based upon a past atonement than the promises of Heb 6:12, where see note.And now the new covenant will be portrayed as superior, first, in its greater holiness, (7-10,) and, second, in its ultimate universal diffusion of divine knowledge and mercy, 11-13. 7. That first covenant, however the Hebrews may honour and cling to it, was by its own Old Testament prophetic confession a defective one. No place, or room, would have been recognised for a second, if the first had been faultless. 8. For—To quote the proof. Finding fault with them—Them, like their, in Hebrews 8:9, refers to the people under the first covenant as morally faulty under it, and needing a new. He (God, whose the words are) saith. In Jeremiah 31:31-34. Delitzsch thus describes the sad crisis in which these predictions were, originally, by the prophet uttered: “After the sack of Jerusalem, Jeremiah, with the other captives, was brought in chains to Rama, where Nebuzaradan had his headquarters. Then took place, at God’s special command, his prophecies of the future entire restoration of Israel, of another David, of Rachel’s wailing over her children at Rama, and their future return; of the new covenant, resting on absolute and veritable forgiveness of sins, which Jehovah would make with his people; these prophecies forming the third part of the three great triologies into which the prophecies of Jeremiah may be divided: chap. 21-25, the book against the shepherds of the people; chap. 26-29, the book of Jeremiah’s conflict against the false prophets; chap. 30, 31, the book of restoration.” Behold, the days come—We have here presented, in the words of the prophet, a picture of the glories of the Messianic age. The future lies in mass before the prophet; but he discerns only the radiant points of the Christian ages, the darker back grounds being invisible to his view. This luminous picture is presented before Israel in a dark hour of her history to cheer her hope for a nobler future. Israel and… Judah, the two kingdoms, once one under David and Solomon, now divided. The former was carried into captivity first of the two. 9. Not… covenant… fathers—Positively, as last verse, it was to be a new covenant; negatively, it was not to be the old one continued and amended: it was to be a substitution, not an improvement merely. The old covenant was to cease existence, and a new one take its place. And, lest the words might seem to signify some minor change, a full specification of the old covenant is given. It was that covenant made when God led Israel out of… Egypt, namely, the Mosaic covenant. A change no less than an abolition of the Mosaic and an establishment of a new Messianic covenant, was to take place. Because—Important reason given: the failure of Israel (not of God) to keep the covenant. They continued not, then I regarded them not. 10. With the house of Israel—The new covenant was truly made by Christ with (or rather to, as the Greek word signifies) the literal house of Israel, as the Hebrew readers of this epistle knew, and had accepted it. Yet only a remnant for the time, and until this time, accepted, and were by it saved. The Gentiles accepted, and are gathered in within the limits of this house of Israel; and it is within the limits of this covenant that the literal Israel shall be gathered into the fold of Christ. Here St. Paul’s statement in Romans 11:1-32 should be most deliberately read. It will then be seen that Israel’s restoration is not a national return to Palestine, but a universal, yet individual, restoration to the covenant under Christ. After those days—The days or period of the Mosaic covenant, covering several centuries. The student of prophecy should here carefully note the comprehensive use of the word days, to signify great periods and dispensations of time. So in the words, Hebrews 8:8. And it should be also noted, that these days of centuries positively contradict the notion that Christ’s second advent was expected by the inspired writers to take place in the apostolic age. On the contrary, these centurial days measured out a new probational dispensation—a new aeon, or age. In that age are we; and the complete fulfilment of Jeremiah’s prophecy is yet in prospect before the second advent; that is, the second advent is not pre-but post-millennial. Write them in their hearts—They shall no more be recorded on the insensate stone, to be observed with a mechanical obedience. There shall be a quickened conscience, a clearer knowledge, and a bounding readiness of heart to obey the holy law. To them a God—With no false god intervening. 11. The universality of this abounding piety comes last and latest—the consummation of the glories of this Messianic dispensation. Holy instruction shall not be given by slow, individual effort; but in masses the light of truth shall be universal as the light of day. Know the Lord—That is, know Jehovah to be the true God, against all idols and against all atheism; for idolatry and atheism will disappear. All—Nothing less than all Jews and all Gentiles. Least… greatest—Without distinction of rank, caste, colour, or nationality. 12. Merciful—In consequence of the existing spirit of permanent obedience, and of penitence for unrighteousness or short comings. There will be a level of piety unknown to the olden time, by which God’s mercies will be an ever-flowing stream. Their sins of the former time will be no more a reason for penalty. 13. And now comes the clear conclusion for the Hebrew readers of this epistle. The very terms of the prophecy describe the abolition of obsolete Judaism, and assure them that to apostatize from Christ is to relapse into a vanished dispensation. A new covenant pronounces the former to be old and obsolete. Decayeth—As, plainly, Judaism is doing. Vanish away—As Judaism slowly but surely must. The Jews still exist as a separate people, living in the cold moonlight of essential deism. The warm beams of the sun will, in its own day, rise upon them, inspiring them with a new life and flooding them with the latter-day glory. 2. High Priesthood of Christ Antitypical, Hebrews 9:1-28.The old covenant ritual was type of the new covenant events. The entrance of the Jewish high priest, on the great day of atonement, from the holy place through the second veil into the holy of holies, with a blood offering, was type of the ascension of our great High Priest from the earth through the firmamental heaven into the highest heaven with the offering of his own blood, for our eternal redemption. a. The (twofold) tabernacle, with its gorgeous furniture, and its priestly and high priestly ritual, was without worth but as a type, Hebrews 9:1-10.1. Then verily the first covenant—The word covenant, as the Italics show, is not in the Greek, but is rightly supplied by our translators from the last chapter. Had—As the tabernacle was first constituted by Moses. Ordinances—Literally, (Greek,) justifications; that is, arrangements justified by the divine will. Worldly sanctuary—That is, an earthly, in contrast with the true and heavenly sanctuary of which this was type; namely, the greater and more perfect tabernacle of Heb 9:11, the holy place of Heb 9:12, and the heaven itself into which Christ is entered of Heb 9:24. Indeed, in this last verse both sides of the antithesis are given, namely, the holy places made with hands, and the heaven itself. See note on Hebrews 8:5. 2. A tabernacle—Or tent, yet a different term in the Hebrew from the ordinary word for tent; as if the word became consecrated to this sacred tent. It was the temporary travelling temple during the wilderness age, subsequently replaced by the temple of Solomon at Jerusalem. Note on Matthew 21:12. The first—There were two apartments to the tabernacle; the front one, curtained by the veil, (instead of a door,) which was called the sanctuary, or the holy place, or the holy. 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Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 3. Holiest of all—Or, holy of holies, or most holy. There were thus seven graduated degrees of holiness of the sacred locality: First, the mercy seat between the cherubim; second, the most holy; third, the holy; fourth, the court of the priests; fifth, the court of Israel; sixth, the court of the women; and, seventh, the court of the Gentiles. 89504e470d0a1a0a0000000d4948445200000156000000c108020000001bd90f9b000000017352474200aece1ce900000009 70485973000012740000127401de661f780000e32649444154785eecdd77bc6d5575e8f1674cefbdf7de7bef3d24d118a382 a202826243f99808c1608b225142504a4044412018d01063a2c6a831bdc7f4de13d37b5e7a7def7bee8f0c16fb9c7b39f516 eed97feccfda73cd39e698a38f31e75afb6effefc0e76e77bbdbffd9ff6c4481fff99fff411c9f7bddeb5e3ffff33f7fc515 577cd5577d558dbaefd36d5f6a8e750abcd1b1be80c386ff677cc6675c77dd755ff9955fd98cfbca7fd828bf3fd19e52e06e fb51c0a1e95b88e4fb9ffff99fdfeaaddeaaeb7d13b0a742b90ffc705260df046c8dda9334ed674f5b23dc7eefa39502fb89 c09d70269fef23ff9feb7dfd3f5ae5791faf2d53603f0ad832c9f607ec5360772930c9663ea6dcbc29bab5fcecbafb39564d 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The rest is at https://www.sermonindex.net/commentary/whedon/ 4. Golden censer—A censer (a shortened form of incenser) was a vessel for containing the ritual incense. The Greek word here θυμιατηριον (thumiaterion) may signify any bearer of incense, whether vessel or altar. Delitzsch affirms that the censer proper (though appearing, incorrectly, in our translation) is not mentioned in the Pentateuch, but only the coal pan in which were the embers for burning incense. On the great day of atonement the priest entered the holy of holies, with the coal pan containing coals from the Great Brazen Altar in his left hand, and the censer in the right; and, setting down the former before the ark, he shook the incense over the coals, producing the fragrant vapour. Twice only is the censer in the temple of Solomon called thumiaterion; but in the age of our apostle, by Philo and Josephus the term is applied to the golden altar of incense. There can be no reasonable doubt that such is its meaning here.For it can hardly be supposed that our apostle would specify so incidental a utensil as the censer, and omit so important an object as the golden altar of incense.The main reason against the altar is, that it seems to be said to stand in the holy of holies, whereas a glance at our diagram shows that it is a central object in the holy place. But it is equally true that the censer was not in the holiest, being usually kept in the utensil room; a silver one for daily use, and a golden for the great day of atonement, when it was taken by the high priest into the holiest, used, brought back, and returned to the utensil room. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 5. Over it the cherubim—The “cherubim” were symbolical winged figures, presented in different Scriptures with some variation of form. In Ezekiel 1:5-10 they have each four faces; in Revelation (Revelation 4:6-8) they are four figures each with a different face. The four faces represent the highest species of the four kingdoms of the animated creation—man, lion, ox, and eagle. This fact, together with the prevalence of the number four, indicates a symbolism of the creation. There are but two at this ark. But, adopting the theory that the ark with its four sides symbolizes the world, we see how the fourness is still preserved. And, further, adopting the interpretation given by Abarnabel and others, that the words (Exodus 25:19) “of the mercy seat shall ye make the cherubim,” mean that the mercy seat and cherubim were all of one piece, then we may see how the cherubim arise as personifications of the cosmos out from the cosmos itself, being, in fact, one with it. The bending of cherubim over the mercy seat is the attitude of reverent study (1 Peter 1:12) and worship, exhibiting nature in her aspect of obedience to her Ruler. The divine law (like the deposited decalogue) is a hidden secret in the system of nature; and it is surmounted with the throne of mercy shadowed with the cherubim’s wings, while over all is the glory, the Shekinah, the divine overruling Presence. Cannot… speak—For he had already (especially in Hebrews 9:4) lingered among interesting but less relevant details, and must hasten to the main typical point, the parallelism between the Jewish high priest entering the earthly most holy and our high priest entering the heavenly holy. 6. Went—The present tense in the Greek, the priests go into, etc. From the time of the tabernacle, through the times of the temples, down to our apostle’s own day, the daily entrance was actually or virtually continued. Always—Continuously, daily, and not only yearly. First tabernacle—The front apartment, which was first to one entering. Service—The daily performance of caring for the lamps and burning the incense. 7. Second—The most holy. Once every year—On the great day of atonement, the tenth day of the month Tisri. On that day he really entered more than literally once; but there was but one service, and the whole was but one proper ritual entrance. Not without blood—The details are given in Leviticus 16:2-19. A bullock was slain for the sins of the high priest, and a goat for the sins of the people. Errors—A softened term for sins. All sins are errors, and all transgressions which are not presumptuous sins are here included. 8. The Holy Ghost—By whose mind this whole system of symbols was framed. The way—Of access to, through Christ. Into the holiest of all— As all agree, not the earthly but the heavenly holiest is here designated. Not yet made manifest—For, while the first tabernacle maintained its standing as type, the antitype could not coexist with it. Its standing as type ceased when Christ went through the transition from earth to heaven, of which the high priest’s transition from the holy to the holiest was a shadow. For the holy stands for this world; the veil for the visible firmamental heaven; and the holiest for the highest heaven. Thus:— TYPICAL.. . Jewish high priest.Our High Priest. . Passing.Ascending.. From the holy to the holiest.From earth to the highest heaven.. Through the veil.Through the firmamental heaven.. After offered victims.After offering of himself. . Once a year.Once for all.. For our symbolical justification.For our real justification.It was thus by the real that the ideal is banished. By Christ’s death and ascension the antitype comes, and the type vanishes. The true high priest passes through the true tabernacle to the true holiest, and the first tabernacle loses its standing. The first tabernacle—Does this mean the first or front apartment of the tabernacle, (as in Hebrews 9:2; Hebrews 9:6,) or does it mean the entire earthly tabernacle, including both apartments, as being first in relation to the heavenly as its second? The run of English commentators maintains the second view; the later German, as Lunemann and Delitzsch, followed by Alford, the first. We are obliged to coincide with those who maintain the second view. Lunemann’s view involves what seems to us the absurdity, that Christ’s redemptive entrance into heaven would be forestalled by the continued standing of the front apartment, but not by that of the second. You must abolish the holy in order to his heavenly entrance, but not the holiest. Why so? If the coming in of the antitype requires the cessation of the type, surely the holiest is much more a type of the atonement and the heavenly entrance than the holy. But certainly it is the whole tabernacle which must fade away before the antitypical fulfilment. Delitzsch argues “that it is not likely” that, having just called the front apartment the first tabernacle, he would use the same term in a changed sense. But our writer does, according to Delitzsch’s own interpretation, do just that when he calls the earthly holiest and the heavenly holiest by the same name, in the Greek of Heb 9:3; Hebrews 9:8, without any other warning than the context affords. Alford argues that the heavenly would in truth be the first tabernacle. But that would be making the antitype precede the type. Doubtless the heavens are earlier than any earthly structure, but not necessarily as a tabernacle for the redeemed or the Redeemer. “I go to prepare a place for you,” said Christ to the disciples; and it was his earthly death that made the place preparable. Without that death there were no tabernacle for us in heaven. And just now is the time to say, that the terms first tabernacle and second tabernacle, in Hebrews 9:2; Hebrews 9:6-7, cannot mean that there were literally two tabernacles. Such a terminology contradicts the entire usus loquendi of Scripture, which wholly unknows more than one tabernacle. The plain meaning of first tabernacle and second in those three verses is, so much of the tabernacle as is first, or front in order, and second, so much as is rear. This is a familiar Latinism, and Lunemann admits that, as suggested by Valckner, it is a perfectly allowable interpretation. We think it undoubtedly the true one. For, very plainly, while the first and second tabernacle of the previous verses are correlative to each other, the first tabernacle of this verse is antithetical and typical to the more perfect tabernacle of Heb 9:11. 9. Which—All agree that this relative refers to first tabernacle, in Hebrews 9:8. And that further demonstrates that the whole one tabernacle was meant: for is it not clear that it was the one whole tabernacle which was a figure, a parable, of the inefficacy of the type without the antitype? Were not the incense and blood as inefficacious, intrinsically, in the holiest as in the holy? For the time then present—Rather, for the time now insetting; that is, time that is now begun and is in progress. The same phrase is used at Romans 8:38; 1 Corinthians 3:22; 1 Corinthians 7:26; Galatians 1:4; also, 2 Thessalonians 2:2, where see note. Were offered—The Greek is in the present tense, are offered. The offerings are still made, for the temple at the apostle’s writing is still standing, and the inefficacy of the ritual still exists. Make… perfect—Render justified and right. Conscience—The moral consciousness of guilt or innocence. 10. In meats and drinks, and divers washings—It is objected that the gifts and offerings did not consist in these. Nevertheless, it is true that all the sacrifices but the whole burnt offering, including the show-bread, were eaten, or at any rate were usual material of food, and so were meats; and there were various libations which were drinks; and lustrations which were divers washings. b. Of all this tabernacle and high priestly ritual our self-offering High Priest furnishes the antitype, Hebrews 9:11-14.11. But—The turning point of the momentous contrast between Jewish ritual (Hebrews 9:1-10) and Christ’s self-offering, Hebrews 9:11-14. High priest—Who is divine bestower of good things to come; namely, the good things comprehended in the eternal redemption of Heb 9:12, which are to come, when he shall appear a second time unto salvation. Hebrews 9:28. By—More correctly, through, as also the by in next verse. More perfect tabernacle—Than the worldly or earthly sanctuary of Heb 9:1, and the first tabernacle of Heb 9:8. This more perfect tabernacle is the earth, the firmamental heaven, and the highest heaven, the heaven itself of Heb 9:24. So (Hebrews 4:14) Christ has passed into the heavens. So Theodoret, quoted by Lunemann: “The tabernacle had a typical resemblance to the whole cosmos. For it was divided into two apartments by a veil; one of which was called the holy, and the other the holy of holies. And the holy represented the system in the earth; the holy of holies the dwelling-place in the heavens. The veil filled the office of the firmament.” Not made with hands—No human workmanship was its type; but a tent which the Lord pitched, Hebrews 8:2. Not of this building—Rather, not belonging to this lower creation. 12. Neither by—Rather, through, as noted on last verse. The former is through a space, this through an instrumentality. These two meanings of through are fundamentally one, for the action is viewed as passing through the instrument to its effect. Goats and calves—The goat and bullock sacrificed on the great day of atonement. But by his own blood—As the blood is the life, so the shedding of blood is the ritual symbol of death. And the blood of Christ is the visual and verbal symbol of his efficaciously offered life. The holy place—The place antitypical to the earthly holy of holies, into which the typical high priest annually entered, that is, the highest heavens. But, as in Hebrews 9:11 it is said that Christ passed through the more perfect tabernacle, (including, of course, the whole tabernacle, both apartments,) and here it is said he entered the most holy, what could this holy be which is reached after passing through the antitypical tabernacle? And Delitzsch answers that it is something above the highest heavens, that is, the heaven of the angels and glorified saints; namely, it is the placeless innermost essence of the infinite God himself. All of which seems a most useless speculation. To pass through a building does not mean, in any language, to pass straight through its rooms, and then straight through its farthest wall into a space outside and beyond. It would be perfectly natural to say that the Jewish high priest passed through the tabernacle to the mercy seat, which stood against the back wall of the rear apartment. And so our High Priest passed through the heavens into the highest heavens.Having obtained—By the completed offering of his life. But though the work was done, there still was to be its potential presentation in heaven, and its divine acceptance and eternal ratification. Redemption—Lutrosis, a ransom; for which, in its primary and usual sense, a lutron or ransom price is given. What the ransom price is, is declared by Jesus himself in Matthew 20:28, (where see note,) namely, “his life.” And in the present passage the type of the redemption is the sacrificial victim dying in the stead of the sinful offerer. This redemption is eternal, in the endlessness of the deliverance it finally effects; in its non-repetition, being made once for all; and in contrast with the Jewish high priestly atonement which served but for a single year, and so must be persistently repeated. 13. For—An argument in these two verses for the divine efficiency of the atonement, drawn from three comparative points; thus—1. The blood of animals—the blood of Christ. 2. The purifying of the flesh—the purifying of the conscience. 3. Through animal life—through eternal Spirit. If—Not implying a doubt, but assuming a fundamental certainty as basis of the momentous inference. Ashes of a heifer—Numbers 19:2-6. Under Jewish law a corpse, as a memento of death and sin, was unclean; and its contact rendered a man unclean, excluding him from the congregation of Israel until purified. A red heifer—red as the ruddy colour of life—was burned, and its ashes, mixed with water, were reserved as a purifier to be sprinkled on every person who was unclean by the death-touch. The solemn awe of sin and death was impressed by several additional points. The heifer was burned without the camp. All the persons performing the rite were unclean until evening, and not only the unclean man, but the tent in which was the corpse, must be purified by the ashes and water. In all this was impressed upon Israel the divine antithesis of God, purity, and life, on one side, and Satan, sin, and death, on the other. Purifying of the flesh—Producing a typical purity, and deriving all the power for that from the antitype it represented. Hence, even though it made the conscience quiet, it received not that benefit from the mere material character of the substances used in the rite. 14. Through the eternal Spirit—Lunemann enumerates some eight different interpretations of this unusual phrase. A large majority of commentators understand it to mean either the divine second person of the Trinity in Jesus incarnated, or the third person, the Holy Spirit, indwelling and inspiring him. For this last Stuart assigns the following texts:Matthew 4:1; Mark 1:12; Luke 4:1; Matthew 12:28; Luke 4:18; Matthew 3:16; Matthew 3:11; Luke 3:22; John 1:32-33; John 3:34. This makes, certainly, a genuinely biblical meaning. It assumes that Christ went through the scenes of the atonement in full cooperative accordance with, and under actuation by, the blessed Spirit. Nevertheless, our own view will appear from our threefold parallel given above. And our process brings out a result quite coincident with the view of Delitzsch, (which is treated by Lunemann with almost contempt,) namely, that the eternal personal spirit of Christ himself, his divine nature, stands in antithesis to the perishing life of the animal sacrifice. So, rightly, Delitzsch says: “This eternal spirit answers to the animal soul (ðôùׁ) in the expiatory victims of the Old Testament.” The animal becomes a sacrifice through an animal soul; Jesus makes himself a sacrifice through an eternal spirit. And the phrase is without the definite article in the Greek. Christ is, though rarely, styled a spirit in Scripture, and by Paul alone. 1 Corinthians 15:45; 2 Corinthians 3:17, and onward. Hereby the divine nature of the Son of God is brought in, upbearing and giving divine superiority and merit to his atonement. Without spot—The usual phrase by which the spotlessness of the victim was expressed in the law; prefiguring the sinlessness of Him who atones for the sins of others. To God—And not as a few of the Church fathers taught, to Satan; as if he possessed a conceded authority over all held under penalty of sin. We hold that the sacrifice of himself by Jesus was a divine concession paid to the divine governmental justice. It was offered to God, not as a payment or gift to him, but as a presentation manifesting that the concession was truly made by which sin is forgiven and government verified. Your conscience—Your, carries home the direct appeal to the moral consciousness of those (our Hebrews) addressed. Conscience—Our moral nature, which feels the claim of moral obligation, the sense of guilt at its violation, and the sense of purity upon forgiveness and sanctification. And how great that feeling when assured at such a cost and from such a source! From dead works—Suggested by the image above detailed of the moral taint from the death-touch. Dead works are our corrupting dealings and contact with sin and death, sending a death-taint through our soul. And in contrast with this is the living God, whom sin and death would love to kill, but who ever lives, and sends immortal life through soul and body of all who serve him. 15. Mediator—In this testament-covenant the inherited good comes from God, and Christ is the middleman, receiving from God and transmitting it to the heirs, consequently on the condition of his own death. The new testament… first testament—As bequest, will, or covenant, the results of the death of Christ pervaded both dispensations. Hence there was a first testament and a new testament. By means of death—His death. The condition of the divine bequest not only acts prospectively, to transmit the inheritance to all future heirs, but retrospectively, upon those under the first testament. So our Hebrews must cheerfully understand that the death of our suffering Jesus not only gives its efficacy to Christianity, but even to ancient Hebraism. Receive the fruition of the promise. 16. For—Assuming this beautiful view of the covenant as a testament, or bequest by will, the death of the testator is required, as by Jesus fulfilled. 18. Whereupon—In accordance with this demand of death for a testament, the emblem of death, namely, blood, is freely shed and abundantly used. 19. For—To show with what tokens of death the first covenant testament was dedicated, our apostle goes back to the memorable scene when Jehovah and Israel first formed their covenant under Moses. Exodus 24:3-8. Fresh from Sinai, Moses, having written the law in a book, reads it to the people, who fully assent to the compact between law and obedience. To ratify this compact or covenant, Moses is here described as taking the usual sprinkling-brush—a sprig of hyssop tipped with red wool—dipping it into the blood of slain animals, and sprinkling it over book and people, and, at a later period, (see note Hebrews 9:21,) over tabernacle and vessels used in the ceremonial ministry. Blood, shed forth or sprinkled, was the emblem of that death which the sinner deserved; of that death which the victim’s death symbolized for him instead of his own death; and which symbolized that death which symbolizes and is made substitute for the death of the world of sinners. As a symbol of the Substitute’s death, the blood represents the offerer’s remission of sin, and so purification, sanctification, and life. And with the sinner’s purification all his ritual surroundings must be purified. As these surroundings are made by sinful man they are tainted with his impurity, and must be purified; and blood is the sole, sovereign, universal, ritual purifier. Blood-besprinkled, they are holy; and so this newly made holy man walks and works amid holy things, a type of the holy beings of a holy heaven. Had spoken—Had read from the book by him written for the purpose. According to the law—The authority for all this use of typical blood. Calves… goats—Calves and goats are not mentioned, but were doubtless used, as appears from other passages of the law. In Exodus 24:5, (the narrative of the dedication,) “it is said that Moses sent young men who offered burnt offerings, and sacrificed sacrifices, which (Hebrews) were peace offerings to Jehovah, even bullocks. Now, although goats are not mentioned here, yet it is quite probable that the burnt offerings on this occasion were goats; for a burnt offering is a holocaust; that is, an offering entirely consumed by fire; while the peace offerings were mostly eaten by the offerers. That goats were used for all kinds of sacrifices, as well as bullocks, is quite evident from a mere inspection of the Levitical law; for example, goats are named as a burnt offering, Leviticus 1:10; Leviticus 4:24; Leviticus 4:28, etc., and elsewhere. It is altogether probable, then, that the holocausts or burnt offerings mentioned in Exodus 24:5, as offered on the occasion of renewing the covenant, were goats; and were, of course, understood by a Jewish reader to be such, inasmuch as the peace offerings only are affirmed to have been bullocks.”—Stuart. Water, scarlet wool, and hyssop—”That water was used as well as blood in order to sprinkle various things is clearly implied in Leviticus 14:4-7, compared with Leviticus 14:49-52; Numbers 19:18; Psalms 51:7; Ezekiel 36:25. The scarlet wool was connected with a branch of hyssop in order to make a convenient instrument for receiving and sprinkling the blood and water. It is not, indeed, expressly mentioned in Exodus xxiv, but it is, doubtless, implied; for this was the common instrument by which the rite of sprinkling was performed. So in Exodus 12:7, direction is simply given to sprinkle the door posts of the Israelites with blood; and afterwards, in Hebrews 9:22, it is mentioned that this was to be done with a branch of hyssop. So in Leviticus 14:4-7, the scarlet wool and the hyssop are mentioned as employed in the office of sprinkling; and again in Leviticus 14:49-52. The hyssop is also mentioned in Numbers 19:18; Psalms 51:7.”—Stuart. The book of the law—”That Moses did sprinkle the book with blood no intimation is given in Exodus 24:3-8. Yet nothing can be more probable than that such was the fact. Aaron, and his sons, and their garments, were sprinkled with blood when consecrated to the priest’s office. Exodus 29:19-21. The blood of sacrifices was sprinkled upon the altar, Exodus 29:16; Leviticus 1:5; Leviticus 1:11; Leviticus 3:2; Leviticus 3:13; also before the veil of the sanctuary, Leviticus 4:6; Leviticus 4:17; compare Leviticus 6:27; Leviticus 7:14; Leviticus 8:15; Leviticus 8:19; Leviticus 8:24; Leviticus 8:30; Leviticus 9:12; Leviticus 9:18, and others. Philo (de Vita Mosis, page 675, B.) has a passage which speaks of all the various apparatus of the tabernacle as being anointed with holy oil, and the vestments of the priests being sprinkled with blood. So Josephus, also, speaks of sprinkling the garments of Aaron and his sons with the blood of the slain beasts, and with spring water and holy chrism.”—Stuart. 20. Blood of the testament—Or bequest. The blood indicating the death of the testator, and thereby certifying the validity of the testament and the security of the inheritance. Which—Referring to testament. Unto you— Rather, in regard to you; in your behalf. This blood-bought bequest is enjoined in our behalf by God the Father Almighty. Compare these quoted words with the language of our Saviour. Luke 22:20. 21. Moreover—At a later period. Stuart says: “The setting up and consecration of the tabernacle with its vessels is related in Exodus xl; yet nothing is there related of sprinkling them with blood, but only of anointing them with holy oil. Exodus 40:9-11. In the like manner, the anointing only of Aaron and his sons is there spoken of as a rite preparatory to entering upon the duties of their office in the tabernacle, Exodus 40:12-15; while nothing is said at all of their being sprinkled with blood. But if we compare Exodus 29:20-21, and Leviticus 8:24; Leviticus 8:30, we shall see it to be certain that Aaron and his sons were sprinkled with blood, as well as anointed with oil. In like manner it is probable that the tabernacle and its furniture were sprinkled with blood, although Moses has not mentioned it in Exodus 40. Josephus says: ‘Both the tabernacle and the vessels pertaining to it (Moses sprinkled and purified) with oil prepared as I have described, and with the blood of bulls and rams that were slain, one of each alternately, every day.’” 22. Almost—Alford thinks that this word does not qualify all things; but it qualifies the whole assertion. We might almost say that all things were blood-purged. And the almost universal law of the Levitical ritual was, no remission of sin without, that is, apart from, blood shedding; referring, beyond question, to the blood shedding of the victim, held by our writer as typical of the shedding of the blood of the Lamb of God.As the blood is ritually the life, so the shedding of blood is the ritual symbol of death; of that death, how comprehensive soever it may be, which is the complete penalty of sin. 23. Therefore—Inference from the testamentary character of the ritual.Patterns—Rather, copies; for the heavenly is the pattern, and the earthly is its copy. These—Blood, sheddings. Heavenly things—Literally, the heavenlies; same word as in Ephesians 1:3, where see note. The phrase here is unequivocally local, signifying things and places in the highest heavens, as is absolutely shown by in the presence of God, Hebrews 9:24. See notes on 2 Corinthians 12:2; Ephesians 2:2; 1 Thessalonians 4:17.But it is a question among commentators how the heavenlies could be said to be purified by Christ’s sacrificial death. Alford, following Delitzsch, understands that the highest heavens, though intrinsically perfectly pure, are purified from the divine wrath towards sin, and so rendered approachable by man. But the idea of sanctifying, not from sin but from wrath, seems rather inadmissible.We may note that Christ says, (John 14:2,) “I go to prepare a place for you.” So that some preparation of “a place,” either in fact or in effect, was to be made subsequently to his ascension. Now, to sanctify a thing, is to set it apart. Note on 1 Thessalonians 5:23. So, ritually, inanimate things and places were sanctified or set apart for special divine uses. And this was, ritually, done by blood. Intrinsically, the place or thing could not be any holier after the rite than before it. It was only relatively, and by a relative setting apart or consecrating, that the thing or place could be holy—holy for a certain occupancy or use. Now space or place, even in the superstellar regions, can have only this relative holiness. A locality can be holy only by holy uses and the holy things it may contain. By the sacrificial death and ascension of Christ he does prepare a place for us, making it relatively holy—relatively a fit place for beings rendered holy by his sacrifice. Conceptually, the heaven of the redeemed, as well as the redeemed themselves, are rendered holy by the efficacy of the atonement. As the high priest was better, and the sanctuary better, so the sacrifices were better.We have now, in Hebrews 9:24-28, three contrastive parallelisms. 1. Between the sanctuary entered by Christ and that of the human high priest, Hebrews 9:24. 2. Between the singleness of Christ’s sacrifice and the repetition of the Jewish sacrifices, Hebrews 9:25 and Hebrews 9:26. 3. Between Christ’s death and its results, and man’s death and its results. The summary of the whole is this. Christ enters not an earthly sanctuary, but the highest heavens, where is the real presence of God; he does this, not by repetition, but once for all; and as men once die and go to the judgment bar to be judged, so Christ once dies and goes to the judgment throne to judge. 24. For—Reason for the better of last verse. Made with hands— Humanly built, as in Hebrews 9:11, where see note. True—Original and real. Heaven itself—Of which the second apartment, the holiest, was type. The presence of God—Typified by the glory on the mercy-seat of the ark, between the cherubim. For us—Just as the earthly sacrifice or victim was for us, the human offerers. 25. The true sacrifice was once for all, as the typical were repeated and often. Offer himself—This offer is parallel to the entereth of the high priest; it, therefore, does not here mean to sacrifice himself, but to present himself in heaven, as the high priest presented himself in the holy place. Yet in both cases a previous sacrifice takes place. 26. Often have suffered—The One great sacrifice was often typified by the dying victims as successive human sinners sacrificed them. Had there been but one victim his sacrifice must have ever been repeated; he must have died millions of deaths. Since the foundation of the world—From as early as man began to sin and needed a sacrifice. But now—As the fact really is. In the end of the world—In the together-ending of the ages. The Greek word here (as in Matthew 13:39-40; Matthew 13:49; Matthew 24:3; Matthew 28:20) is συντελεια, compounded of two words signifying together and ending:— an epoch where all the threads of events converge to a common terminus. Such an epoch was the first advent; a still greater epoch will be the second advent. To put away, or abolish, sin—Both by justification from the guilt, and sanctification from the power, of sin. Sacrifice of himself—Rather, by his own sacrifice, not that of a human high priest. 27. With men the law is first death and then judgment; with Christ it is, by parallelism, first sacrifice of himself for sin, and then an advent to a judgment glorious for believers. Appointed—By God as the established order of things. The judgment—Without the Greek article. 28. Once—The first point of comparison—that Christ died once as men die once, his death being sacrificial. Second point—between judgment and appear. From different quarters the bodies of men and the person of Christ meet at one terminus. He descends from heaven, they ascend from earth; he to judge, they to be judged. Third point of comparison—between bear the sins and without, or irrespective of, sin. Christ died under the weight of human sins; he returns without connexion with sin. Unto salvation—It is judgment for all; it is salvation only to those that look for, or await him, with hopeful expectation. As writing to Christians, our author takes into view only the blessed side of the judgment.On the last two verses we may note:—1. Of whatever other things men are sceptical, none doubt, however they may try to forget, that they must die. This is appointed by the great Author of nature, who has the right to take the life he gives. And if Edenic man was at first placed above this law, yet by sin he sunk into the level of nature under the appointed penalty of death. See note on Romans 5:12.2. But as sure as death is appointed unto men, so sure, also, an after judgment. Suffering, discipline, may belong to this life, but the real retributive judgment comes after life has closed. God hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained. Acts 17:31.3. How long the interval after death until the judgment our apostle expresses no opinion. Conceptually it was a momentous event; and, like God himself, however distant it is yet nigh at hand. It should take place when Christ should appear a second time; and that is not to be until the close of this new dispensation or covenant, which is second to the first, as the eighth chapter fully states.4. The intermediate disembodied state is one of hopeful expectation of that second coming. Saints, both in the body and out of the body, are agreed in this looking-for of that glorious appearing. Death is not the point on which the Christian heart most deeply rests; paradise is not the goal to which we most earnestly look, but the advent, the glorious resurrection, the judgment, and eternal life. 1. For—Referring to the repeated declarations reigning through Hebrews 9:24-28, that Christ has made a decisive, perfecting atonement, once for all. Shadow—A dim representation. Good things to come—That is, to come in this our Messianic dispensation. See notes on Hebrews 2:5; Hebrews 6:5; Hebrews 9:11. Image of the things—That is, image, consisting of the things; the form filled with the substance. For though the good things of the present dispensation look forward to a higher completion hereafter, yet in Christ and his atonement it possesses the shape and substance of that future glory. Year by year—The yearly offering on the great day of atonement. Continually—Without interruption of the annual rite. Perfect—Pure from the guilt and power of sin; right before God; fit for heaven. 2. Ceased to be offered—Had the law been able by a finished act, once for all, as Christ has performed, to finish men for glory, the continuity of the sacrifices would have been unnecessary. Their very continuous repetition, therefore, is the very demonstration of their inferiority. 3. But these sacrifices, so far from being an abolition of sins, are a reminder and remembrance of sins, every year; namely, on the day of atonement. 4. For—Reason why they do not abolish sin. The death of an animal is no real atonement for the sins of a man. There is no rational adequacy in the case. A sacrifice of a higher nature is demanded. b. So the decisive atonement is made by Christ’s submission to the demands for Hebrews 2:5-18.5. Wherefore—In consequence of this demand for an adequate sacrifice. He—The great unnamed, yet well-known. Cometh into the world—The words of Psa 40:6-8 are adduced as illustrating the spirit and pure purpose of the Messiah’s entrance into our sublunary world. The psalm was probably written by David at the period when the troubles with Saul had terminated, and he was about to assume the open royalty. By experience he had learned that richest offerings were less acceptable to Jehovah than profound obedience to the divine commands. Submissively, therefore, he had waited the divine will; submissively he is now ready to come to the throne, there to perform the divine purposes. Our author sees in him a permanent type, and here, at least, a parallel, of the Son of God entering on his mediatorial office in our world. Perowne elegantly thus versifies the passage of the psalm:—“In sacrifice and offering thou hast no delight,—Mine ears hast thou opened,—Burnt-offering and sin-offering hast thou not required.Then said I, ‘Lo, I come,—In the roll of the book it is prescribed to me:—To do thy pleasure, O my God, I delight; Yea, thy law is in my inmost heart.’”Sacrifice… not—It was by an obedient heart and penitent soul that even under the Old Testament the sacrifice was made available. The offering was not the substitute of devout feeling, but the outward symbol and expression of it. When David wrote this, he doubtless knew that Samuel had lately said to Saul, “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord?” A body hast thou prepared me—The Hebrew, as given by Perowne, is, “Mine ears hast thou opened.” More literally, Ears hast thou dug out for me. That is, thou hast framed me with a hearing ear-passage; so that I am a creature able to listen and obey. This the Septuagint version translated, or rather paraphrased, as quoted here by our author, a body hast thou fitted (or constructed) for me; namely, to be an obedient creature to thee. The ultimate thought is precisely the same: thou hast organized me for responsible obedience. The Hebrew makes God frame an ear-passage in order to the creature’s obedience; the Septuagint makes him frame the whole body for such obedience. The Hebrew puts a part for the whole; the Septuagint puts the whole. Such a whole, namely, a whole body, was truly framed for David at birth, and still more eminently for Christ at the incarnation. The Seventy thought that the mention of ears alone was too little intelligible, and so they explained, boldly but correctly, by substituting body.It is often assumed that our author quotes the words as proof—or at least illustration—of the incarnation. That is not quite clearly the case. If, however, David’s obedient approach into the kingdom is type of Messiah’s coming into the world, then his being divinely framed with a physique for an obedient free-agent is a very fair illustration of Messiah’s incarnation.Some critics hold that the words came into the Septuagint by a copyist’s mistake. They suppose that in the word for ears, ΩΤΙΑ, the letters ΤΙ were miswritten Μ; and that the last letter of the preceding word, which was a C=C, was repeated so as to make CΩΜΑ, body. This is, to say the least, ingenious. Supposing it to be a mis-writing, still, if found in the current Septuagint of the apostles’ day, our writer would properly quote as his text stood. But the above explanation of the translation by the Seventy makes the supposition as unnecessary as it is unprovable. 7. In the volume of the book—Note, Matthew 1:1. The book may be the Pentateuch. David had been already anointed king by Samuel; and he doubtless understood that Jacob’s dying prophecy predicting that the royalty should be in Judah’s line, was now being fulfilled in him. In obedience to the prediction of the book, he has now come to do Jehovah’s will upon the throne, as Saul did not. 8, 9. Now for our author’s application of the passage quoted. He argues that the psalmist, first, (Hebrews 10:9,) depreciates sacrifices and offerings; and, second, exalts willing obedience; and then (Hebrews 10:10) infers that by that obedient will our atonement was wrought. 10. By the which will—The will, namely, of Hebrews 10:9, the will of the Father, with which the will of the Son identifies itself. Body—This may be a reference to the body of Heb 10:5, and then the incarnation is illustratively read by our author into that clause. We prefer to refer both this term and the phrase cometh into the world, to the incarnation.Our apostle now completes his argumentative section with two reiterations, yet with variation, of his conclusion, to impress the sum total on the minds of his readers. Hebrews 10:11-18. The former of the two, comparing our High Priest with the Levitical, concludes with his triumphant and divine enthronement on high. The latter gives a description of his sanctifying work in the Church below, completing our full remission, and rendering further offering for sin forever unnecessary. The former leaves the Redeemer enthroned in heaven until the final consummation; the latter traces the events of his heavenly sway on earth, preparing that consummation. 11. Every priest—A balance of authorities reads here, Every high priest. Alford prefers this reading on the ground that it involves a difficulty, and so would not be introduced by a copyist. The difficulty is, that the high priest did not sacrifice daily, but only annually, on the day of atonement. This difficulty Alford evades by maintaining that the priests were really all agents, through whom the high priest performed all the sacrifices. Delitzsch rejects Alford’s evasion, and decides that the reading, high priest, is a mere copyist’s correction of this text drawn from Hebrews 5:1; Hebrews 8:3 and Hebrews 9:25. 13. Expecting—Awaiting the promised time, according to Psalms 110:1. This process of bringing all in subjection to Christ is, we hold, now in historical progress, and will be completed by the work of the judgment-day at the second advent, according to 1 Corinthians 15:24-28, where see notes. 14. Perfected for ever… sanctified—He has once, fully and forever, potentially and conditionally, perfected all; but the full reality takes effect only in those who are sanctified through faith in him. 15. And now our writer clenches his argument by recalling the picture of the new dispensation quoted in Hebrews 8:8-13. The Holy Ghost— The inspirer of the psalm. After… had said before—This quotation from the Old Testament is so obscured both by the translation and the division into verses that we translate it thus: For after having (by way of announcement) said, “This is the covenant which I will covenant with them after those days,” the Lord saith, (superadds,) “I will put my laws into their hearts,” etc. 16. This—A comparison will show that our author requotes with verbal variations but essential sameness. 17. Will I remember no more—Implying that an atonement is made never needing to be repeated; that a potential, perfect salvation is conditionally wrought out for every man; and that the justification is complete, needing no new sacrifice to give it perfection. There is, as said next verse, no more offering for sin, because the efficacy of the one offering made is perpetual and ever availing.The argument is now closed. By Christ’s atonement the old ritual is superseded. A new and more glorious dispensation is inaugurated. Nothing now remains but an unfolding of the awful consequences of apostatizing from that dispensation, and the glory of an adhering faith. This unfolding occupies the remainder of the epistle. PART SECOND., , AND , .1. —Having such a High Priest, beware of unbelief tending to apostasy and death, Hebrews 10:19-39.19. Having—In 19-22 we have a somewhat varied typical structure. Since the true atonement, Christians are a new Israel, and their divine privileges are sketched as parallel, yet superior, to those of the old Israel. The parallel in detail may be tabulated as follows:—Us, the new Israel — the old Israel.Our immediate access to God — Israel’s temple access. The gracious Presence — The holiest.By blood of Jesus — By animal sacrifices. Through his flesh — Through the temple veil. Our High Priest — The Jewish high priest.In this our new temple, the house of God, we have a high priest, Jesus; under him an entrance even to the holiest, or gracious divine Presence; by sacrifice, namely, his shed blood; through the veil, his crucified flesh. Therefore—As a deduction from the entire previous argument. This full hortatory and personal deduction occupies the remainder of the epistle. Boldness—Both of heart and utterance. This boldness of heart is founded on our confidence in our mighty and royal High Priest. It pours itself forth in great freedom of utterance, namely, of prayer, of thanksgiving, and of profession and testimony to the world. To enter—Literally, of entrance; like Israel’s entrance before God into the sanctuary. But the new Israel enters with its high priest, even to the holiest. The holiest into which Christ entered is, indeed, the highest heaven, (Hebrews 8:1; Hebrews 9:24;) but in the present parallelism the divine Presence to which the Christian, through the atonement, has access, is, though locally different, yet spiritually identical with that. Blood—The most real antitype to the blood of the animal victims offered when, on the great day of atonement, the Jewish high priest entered the holiest. 20. New and living way—The route by which the Jewish high priest entered the holiest was through two veils; ours is through the living, yet dying, way, the flesh, the crucified body of Jesus. Christ affirms, (John 14:6,) “I am the way, the truth, and the life.” The crucifixion of that flesh was the lifting of that veil, as the shedding of his blood was the attendant sacrifice. This living way was also new. The Greek word for new, is applied to any thing fresh and novel. The new access was a fresh institution, arising after the old had faded and truly vanished. 21. House of God—The new temple, embracing primarily the entire new structure of salvation through the atonement, of which the temple and its ritual were typical. Hence this new temple, in its full physical significance, embraces earth, the firmament, and the highest heaven; the entire scene and structure of the divine history. 22. Having so magnificent an access as stated in 19-21, our author now, in the following three verses, exhorts us with a let us thrice presented: namely, let us draw near, let us hold fast, and let us consider one another. The first regards our free access to God; the second, our firmness in profession; the third, our use of the communion of saints in maintaining the previous two, namely, our gracious access and our firm profession. The first let us is, let us gladly draw near. God in his holy place may be freely and boldly approached; who will not hasten to draw near? And so in this verse we have a delightful picture of the adorer in this new temple sweetly approaching a loving God. Heart, conscience, and body are all pure. A true heart—True in its freedom from all insincerity or wavering; true in its fidelity and firmness. Full assurance—Not only firmness, but exultant and aggressive assurance. The temple imagery is beautifully preserved throughout. It was by blood sprinkled upon them that the priests entered before God; that sprinkled blood implying their purification by atonement.Exodus 29:21; Leviticus 8:30. And Aaron and his sons washed their hands and feet in the brazen laver. Exodus 30:20; Exodus 40:30-32.On the great day of atonement the high priest washed his whole body with water. Leviticus 16:4. Evil conscience—As we say, “a guilty conscience;” that is, a personal consciousness of being guilty. Bodies washed—It is unexegetical, with Alford and others, to find here a distinct allusion to baptism. The thought is not of a material body, literally washed with water, any more than of a material heart, literally sprinkled with blood; or any more than the house of God (Hebrews 10:21) is a material house. The heart is here spiritually sprinkled, as the image of interior purity; the body, spiritually washed, is the image of external rectitude of life. This verse, both in the Greek and the English, is a fine specimen of rhythm.It is a very important fact that our author ascribes this privilege of immediate access to every Christian. Each for himself approaches to, and communes with, God. No human substitute stands in his place before God, or stands in God’s place before him. No one offers a sacrifice for him, and he, offers no literal sacrifice for himself. The one priest is Christ, and the one sacrifice is that of himself, once for all.The apostles, the ministers of the New Testament, as not performing sacrifice and as not being substitutes, are not priests. Yet all the leading institutions of the Old Testament Church have a modified continuity in the New. The high priesthood has its eternal continuity in Christ. The predictive sacrifices are shadowed in the commemorative Lord’s supper. Circumcision is represented by baptism; the sabbath by “the Lord’s day.” And so the priesthood of the Old Testament has its representative in the ministry, namely, the apostle, the bishop, the elder, and the deacon, of the New. While no form of government is prescribed in the New Testament with Levitical precision, and large freedom is left to the Church to frame its own organization, there are nevertheless forms, sanctioned by “the New Testament and the example of the primitive Church,” which are truly preferable, the absence of which, though not an invalidation, is yet a defect in a church organization. 23. Let us hold fast—As we have a new and immeasurably superior access to the holiest, let us firmly maintain the confession, (rather, than, as in our translation, profession.) There must be no relapse to the old. For— Encouraging assurance, if we are firm on our part there will be no failure on God’s part. It is God who has promised, and he will be faithful. 24. The third let us; it embraces our availing ourselves of Christian fellowship in maintaining our Christian fidelity. Consider one another— Realize each other’s value for mutual incitement unto love as a Christian affection, and good works as a Christian conduct. So far our author touches upon the mutual Christian aids between individuals. Every man may in personal intercourse encourage, inspire, and strengthen his fellow. Next verse specifies the collective aids. 25. Assembling of yourselves together—This plainly refers to voluntary meetings of Christians for mutual Christian inspiration and encouragement. Assuming, as we here do, that Jerusalem is the city to whose Christian people this epistle was addressed, not long before the destruction by Titus, we catch a brief glimpse of the interior of city and Church. The Greek word here, επισυναγωγη, episynagogue, can hardly be other than a Christian synagogue, Note, James 2:2. The assemblies remind us of the early meetings of the pentecostal Church (Acts 2:42-47) “from house to house,” for mutual aid in Christian life. The warm, central heart of the Church, now as then, maintains its collective vitality by frequent assembling together. But outside that central living heart is a number of loose hangers-on, whose manner is that of forsaking, through lukewarmness, negligence, or fear of persecution, or dread of popular contempt. They were once converted; were once themselves a part of the central live heart; but they have gradually receded to the outskirts of the Church, and are probable candidates for apostasy. Exhorting—The efficient means in their assemblies for maintaining the Christian life. This expressive word blends the ideas of calling forth, admonishing, arousing, and consoling; and for each of these various strains there would be those in that day of trial whose case made demand. The day—These words are addressed to that Jerusalem whose destruction Jesus so fully predicted in Matthew 24, 25, on which chapters see our notes. The word day is not here to be limited to a literal period of twenty-four hours. Ye see… approaching—Lunemann, who belongs to the class of interpreters who maintain that the apostles held the second advent to be about to occur in their own day, says, that both writer and reader “beheld the advent as approaching in the Jewish war, indicated by disturbances and commotions which had already commenced.” How the indications of the Jewish war should imply the second advent to be approaching, he does not explain. They did indicate, as Christ predicted, the downfall of Jerusalem; but the incorrectness of assuming that our Lord confounded the destruction of Jerusalem with his own second advent we trust we have shown in our notes on his great prediction. Eusebius informs us, that the Christians, rightly interpreting our Lord’s words not as predicting the end of the world but the destruction of the city, fled to Pella, and so escaped. They did flee, not to escape Christ’s second coming, but to escape the Roman armies.See note on Matthew 24:16. Of the various signs by which these Jerusalem Christians could see the day approaching, see an enumeration in our notes upon Mark 13:7-9. But while this passage is properly applied, not to the second advent, but to the destruction of the city to which it is addressed, it is none the less absurd to apply passages addressed to localities far distant from Jerusalem to the same event. We hold it entirely inadmissible to apply 2 Thessalonians 1:7-10 to the destruction of Jerusalem. Thessalonica was in Europe, Jerusalem in Asia. That neither Christ nor his apostles taught that the second advent would be in their own day, see supplementary note at close of Matthew 25. 26. If we sin—The word sin here is to be taken as in a continuous or general present tense. The meaning is, If from saints we become sinners; that is, by total apostasy. See note on 1 John 3:10. Wilfully—Against clear light and knowledge, usually preceded by forsaking the assembly. How flagrant and conscious the return to sin is here supposed, is indicated by the fearful language of Heb 10:29. Knowledge—Says Lunemann, “This επιγνωσις of the absolute truth embraces, in addition to an acquaintance with it through the understanding, also its internal power through experience and life.” It was not necessarily a one atrocious sin for which the Hebrews are so terribly condemned, for they may have apostatized by slow degrees and continuous small sins; but the special facts are, the clearness of their knowledge and the reality of their Christian experience. Our author here utters no denial that there may be Hebrews in excusable ignorance of Christ, who are perfected and saved in their own dispensation by the very Redeemer they know not. It is the man who renounces and denounces the very Christ whose redeeming love he had experienced, whose damnation is thus irrevocable and final. Remaineth no more sacrifice—Rejecting this one Christ, there is no other Christ for him. There is but one atonement, and no salvation but by that one. If the apostate revert to the Levitical sacrifices, the blood of bulls and of goats avails nothing. All this is not quite saying that the apostate cannot return from his apostasy, and still avail himself of the one sacrifice: but for the persistent apostate there remains no more sacrifice for sins. 27. But there remains, persistently and forever, a certain fearful looking for. The word certain implies a peculiar but indescribable awfulness in the looking for. Fearful—Not only terrible to us contemplating it, but including fear in the apostate’s heart. So fully has divine truth once pervaded his conscience that he can never be truly at ease. He may become the greatest, but he will seldom be the tranquillest, infidel in town.Looking for—A term suggested, perhaps, by the expectation of Jerusalem’s doom as predicted by Jesus; an expectation very typical of the presentiment of doom in the conscience of the apostate. Fiery indignation—Literally, a fervor of fire which will devour; where commentators think that fire is personified as having an earnestness and as devouring. It is the living fire of divine retribution that will devour or consume the adversaries, as Jerusalem was consumed. 28. An argument from less, Moses, to greater, the Son. Despised— Nullified, reduced it to nothing. The illustration is taken from Deuteronomy 17:2-7, where it is enacted that if an Israelite “hath gone and served other gods,” as “sun or moon,” Israel should “stone them with stones,” as apostates from Jehovah, “at the mouth of two or three witnesses.” Such an apostate has not only sinned, but has wholly rejected Moses’s law. Without mercy—There was no expiating sacrifice, no executive pardon. 29. How much sorer punishment—As much sorer as the revealing Son was superior to the revealing Moses. The same argumentative aggravation as in Hebrews 2:3, derived from the greatness of the Son, then just unfolded. Trodden under foot—By nothing less than most guilty apostasy. The intensity of the language implies the flagrancy of the sin. Blood of the covenant—That blood which inaugurates and consecrates the new covenant, as the blood of calves and goats did the old “testament,” (Hebrews 9:20.) He was sanctified—The expedients adopted to avoid the fact that the apostate was once truly sanctified are worthy of compassion. Lightfoot makes he refer to Christ, who was sanctified by his own blood! “It is worthy of remark,” says Alford, “how Calvin evades the deep truth contained in the words he was sanctified: ‘Very unworthy is it to profane the blood of Christ, which is the source of our sanctification: this do they who depart from the faith:’ thus making he was sanctified into we may be sanctified.” An unholy thing—Literally, a common thing; as if the blood of the Redeemer was no more than ordinary matter. So 1 Corinthians 11:29, “Not discerning the Lord’s body.” Justin Martyr says, in Greek of the Communion, “We receive these elements, not as common bread or common drink.” So Acts 10:14-15 : “Call not thou common,” where see note. Done despite—Insulted. Bloomfield says, that in every known instance this verb has a person for its object; and hence he infers the personality of the Spirit from this passage. Spirit of grace—As either coming to us from God’s grace, or as dispensing his grace upon us. 30. How terrible this punishment we can realize when we realize who is its denouncer and author—God. We who have read truly know the speaker. Vengeance… me—An allusion to, but not exact quotation from, Deuteronomy 32:35 : “To me belongeth vengeance and recompense.”But the words agree exactly with Romans 12:19, an indication that either our author very minutely quotes Paul or is himself Paul: for the notion that the passage is a proverbial phrase then in use is arbitrary. Again—Deuteronomy 32:36. Judge—Either to avenge or punish his people or Church. 31. Fall into the hands—David, in 2 Samuel 24:14, preferred to fall rather into the hands of God than of man. The divine hands are a place of safety for the righteous; of terrible woe for the apostate and the transgressor. 32. Call to remembrance—Our author now inspires them to well doing by their own past noble example. Illuminated—By the gospel of Christ shining into your hearts. Fight—A palestric term; an athletic combat or series of combats. A struggle with, or consisting of, afflictions. 33. Made a gazing stock—Literally, theatrized; that is, exposed to shame, as if a spectacle in a public theatre. Reproaches—Affecting their reputations. Afflictions—Affecting their persons and goods. Companions—Sympathizers and associates of despised and persecuted Christians. 34. Me in my bonds—The more authoritative reading is, Ye had compassion on the imprisoned Christians. Spoiling of your goods— Ebrard applies the words to that disinheriting which even now takes place when a Jew becomes a Christian. Ye have—Ye even now have in reversion the better substance. Enduring—Not transient, like the earthly goods and the earthly city. 35. Therefore—Inasmuch as these noble antecedents show you to be heirs of a heavenly inheritance, do not cast away your trust and boldness, and so wane into apostasy. This true heroic confidence, based on faith and good works, and basis of glorious hopes, (note Hebrews 11:1,) has a final reward appended to it. 36. Patience—A retention of a true confidence. Promise—Of the final salvation underlying their rescue from the approaching doom of their city and state. 37. For—Illustrating his meaning by free quotations of Hab 2:3-4, mostly according to the Septuagint. The prophet is in vision auspicating the coming of destruction upon the Chaldean, as our author is anticipating the coming of the Roman for the destruction of Jerusalem. Will not tarry—Though now seeming to delay. 38. Live by faith—The Christian believers shall be the true survivors. Yet underlying this, in both the prophet and our author, is the divine truth that by the same faith the faithful is acceptable to God, and so heir not only of the temporal but the eternal salvation, Note on Hebrews 11:13-15. But—Our author has made the sentence before the but in the prophet, and that after, exchange places. Draw back—Or, draw down; that is, in shrinking back, or apostatizing. The words any man, as the Italics show, are not in the Greek, but are interpolated by our translators very improperly; for the proper subject of draw back is the just who live by faith. The just shall live by faith: but if he draw back my soul, etc. 39. But, etc.—See note on Hebrews 6:9. Saving of the soul—The Greek word may signify either soul or life. It signifies here, truly, soul; yet so as to include the fact, that for these Hebrews the saving of the soul was exemplified and made visible in the rescue of their lives from the doom of the city. For here, as in the entire next chapter, faith and its rewards are exhibited with a doubleness, as implying a heavenly and invisible salvation within the earthly and visible. 2. .—The glories of Faith in its illustrious examples of old, Hebrews 11:1 to Hebrews 12:2.1. Now—As if beginning to anticipate that too continued a strain of warning and rebuke might wear upon his hearers, our apostle now suddenly changes his tone to thrilling jubilation. From threatening penalty for unbelief he rises into a lofty peal of exultation over the glories of faith. This faith is not solely ground of safety; it is an inspiration to all sublime moral heroism. It is the basis within the soul of all divine hopes and of all heroic communion with higher things above the things of merely animal sense. This he illustrates by a long line of glorious examples in the sacred record from the creation to the Christian era. All this assumes and affirms that the true Christian faith is the heir and real continuance of that old faith, and that the now faithful Hebrews will be heirs of the faithful of all ages, and will form a real modern extension of the ancient line of faithful heroes. It is one of the many illustrations in Hebrews of what has been called Paul’s habit of “going off at a word,” (and a proof of his authorship of this book,) that this sublime paean is hung upon the word faith, in Hebrews 10:38, where it occurs in Paul’s favourite formula of justification by faith.He now proceeds to show that faith is not only justifying but inspiring, ennobling, and exalting to the soul. We may further add, that the deduction of this heroic evolution of faith from the saving faith of Heb 10:38, amply refutes the preposterous pretence of some German expositors, (as Lunemann,) that the idea of faith in this epistle is different from Paul’s idea. Nothing is clearer than that, with Paul, faith is not only the mainspring of our salvation, but of our sanctification, and of all our Christian graces, virtues, and heroisms. Nowhere else, indeed, has he so fully expanded that view as here; and so we readily believe that it is by him that it is here expanded. Is—The present proposition is not intended as a complete definition of faith; but is such a statement or modified definition as suits our author’s design of showing how faith is the quickening inspiration of lofty enterprise. Substance—The Greek word (compounded of υπο, under, and στασις, standing) signifies something that stands under an overlying object. Originally and literally, it signifies a basis, foundation, substratum. Our word substance, (derived from the Latin sub, under, and stans, standing,) has the same etymology, and etymologically the same meaning, for substance is a substratum, or base, underlying its properties. Hence our translators, as many scholars, here put the word substance. So Chrysostom says, “For since things are to hope unsubstantiated, faith grants to them a substance; or rather, does not so much grant, as be itself their substance, or existence.” But the true force of the writer’s proposition is, we think, best expressed by the stricter meaning of the word basis, or foundation. The whole current of the chapter shows that what he means is, that faith is within the soul the true subjective foundation of all subjective divine hopes and all supermundane heroisms. Hope, and the things held within the mental conception as things hoped for, have for their subjective basis faith; that power by which all that is transcendent and heroic is embraced in the mind. To translate the word confidence, as Lunemann, Delitzsch, and Alford do, is very flat. By that translation we have the truism that faith is confidence, just as confidence is faith; which are mere identical propositions. Indeed, faith and confidence are the same word in different languages; so that we have faith is faith. Things hoped for are viewed subjectively, as things within the hoping mind; and within the same mind their subjective basis is faith. The soul is a mirror in which are the images of faith as basis, and things hoped for as superstructure. Things hoped for is emphatic, suggesting the inspiring power of immortal and unlimited prospectives within our conception. Evidence—Rather, demonstration, as Alford and others. Things not seen are like a geometrical diagram, planting a demonstration of themselves in the perceiving mind. That demonstration is received and realized by the elevated faith faculty, or predisposition, and is itself a faith forever. And the more vivid the demonstration the more realizing the faith, and the more heroic the soul in the ascending direction. Things not seen, are the realities of God and his universe outside the visible world, which are revealed to our higher intuitions by nature, by divine manifestation, or by the written record. The animal man, the sensualist, never thinks of or truly embraces these truths. The worldly forget them. The atheist denies them.And these are all incapable of that spiritual heroism recorded of the ancient worthies.There is an obvious parallelism in the clauses substance of things hoped for—evidence of things not seen. There appears, also, to be an anti-climax. The former clause is more impressive, and especially more impressive for the author’s inspiring purpose, than the latter. We would explain this by saying that the last is epexegetical, or explanatory; being, as it were, its confirmatory echo. Faith is the subjective prop of our hopes by being the realization of the great Unseen. How feeble a rendering confidence is of the word for substance, υποστασις, (hypostasis,) and how uniformly it means the underlay, or basis of confidence, or other thing, is a point worthy further illustration. Thus (taking several examples in Robinson’s Greek Testament Lexicon) a classical author speaks of the hypostasis (basis-energy) of the soul under endurance of torments; just as a horseman speaks of the “bottom,” or basal strength, of his steed. Another says, “all the hypostasis (underlying vigour) of the bowels.” Another, of “the appearance of wealth, but not the hypostasis,” (underlying reality.) So Paul (2 Corinthians 11:17) speaks of “this hypostasis, or basis of our boasting.” So (Hebrews 10:35) the beginning of our self-basing in Christ. So, also, several passages adduced from the Septuagint by Whitby, and feebly rendered by him confidence, or expectation. In Rth 1:12 it is asked, Is there to me any basis of a husband? Ezekiel 19:5 : All her basis was lost. Psalms 89:47 : All my basis is from thee. In all these cases is meant rather the subjective underlay of a subjective confidence than the confidence itself. 2. For—In proof of its high inspiring power is the whole line of heroic examples. Not by it, as an instrument, but rather in it, as a state or condition. It was as in a frame or atmosphere of faith that the worthies were heroes. Its air was an exhilaration and a tonic. The elders—The men of the olden time, our illustrious spiritual ancestry. Obtained a good report—Literally, were well witnessed to—received a noble testimony, that is, from God, as Abel and Enoch, in Hebrews 11:4-5. The witness to them was immediate and direct; and it is also in the whole line verified by the Old Testament record. 3. Through faith—As instrument, or means. We—Lunemann justly notes, that while this example commences the series with the creation, it does not form one example in the line of elders; for it is we who entertain this faith, and not the elders alone, though, perhaps, the we is inclusive of the elders. The proper reasons why our author begins with this instance are: 1. That it is at the chronological beginning of the series, namely, at the very creation itself; and, 2. It exemplifies the last clause of the definition; it shows how faith is demonstration of the unseen, of the supermundane. What this faith is, we know, for we all entertain it. We understand—The Greek verb expresses action of the higher, or intuitive, faculties of man, the spirit; that is, we intuitize. This intuitive faculty sees the invisible truth by direct looking at it, as the eye sees a visible object. See note on 1 Thessalonians 5:23. Were framed—Were brought to completion from crude conditions. The word does not designate absolute creation from nothing, but an adjusting of parts and a construction of a symmetrical whole. By the word of God—By the divine command, as in the first chapter of Genesis—a figurative expression for the divine energy in action. There is here no reference to the personal Word, nor to the mediation of the Son in the creation, as in Hebrews 1:2, but an affirmation that God is maker. So that—Rather, to the end that. God’s word, or active energy, framed… the worlds purposely, so that the visible sprung not from things appearing. Things which are seen—The completed system of definite things making up the visible world. Or, as the singular is used in the Greek, τοβλεπωμενον, literally, the seen, the visible, it means the whole system taken as a complex unit. Things that do appear—The difference between the seen, or the visible, and the appear, or apparent, is, that the former is considered as perceived by only the one sense of sight, the latter by any sense or perceptive power; and if by any perceptive power, divine as well as human, then the non-apparent would be about equivalent to the non-existent; for what omniscience cannot perceive must be non-existent. It is disputed whether the not connects with made, so as to say that the visible was not made, or did not come from the apparents, or with appear, so as to say that the visible came from the non-apparents. Though the order of the Greek words suggests the former, yet Stuart and Delitzsch ably maintain, by good Greek precedents, the latter. And rendering it the visible system was made from non-apparents, the non-apparents Delitzsch holds to be the creative divine powers and forces. In that case the meaning would be, that creation is by omnipotence out of nothing. Stuart, however, ingeniously suggests, that to say that the world was made “out of nothing,” seems to imply that nothing was a something out of which it was made, and he concludes that our author expresses the thought correctly when he says, that the visible was not made out of perceptible antecedents, or, in other words, previous materials. But, note, 1. The force of the word framed, meaning constructed, put together, indicates that our author is describing formation of worlds, not origination of their substance. He is speaking of shaping materials into organisms, not bringing the materials into existence from non-existence. 2. The Greek word for made signifies to begin to exist, to become, to take existence; but to begin to exist as a framed system. We have, then, the rendering: the worlds were framed so that the visible system came into existence from non-apparents. It is, then, of the organizing of the visible system that our writer is speaking. And what are the non-apparents from which it took organic existence? 3. If we rightly understand, they are the primitive elements—the chaos of Genesis. Philosophers are generally agreed that the atoms of which things consist, and the worlds were framed, are themselves imperceptible to any human sense. They are, individually, so minute that no eye and no magnifying power can reach them. Nobody ever saw the atom, though every body believes its existence. We see it by the eye, not of sense, but of intuitive reason. That is, by faith we intuitize that the worlds were organized, so that the visible system took organic form from imperceptible elements. 4. Abel—Passing in significant silence the first of the human race, Adam, and the first born of the race, Cain, our author finds in the second born, Abel, the first decisive instance of heroic faith. More excellent sacrifice—Literally, a more sacrifice; it was more truly an actual offering than Cain’s, because offered in faith. By which, may by its gender be referred to faith or to sacrifice. Lunemann and Alford refer it to the former; but by faith… by which makes a very awkward structure of sentence. The true meaning seems to be, that his faithful sacrifice it was which obtained witness from God, exhibited in the divine “respect” thereto. Genesis 4:4. God testifying—The Septuagint says, (Genesis 4:4,) “And God looked upon Abel and upon his gifts.” Yet is not a designation of time, but signifies notwithstanding, and points the antithesis that, though dead, he nevertheless speaks. But the permanent present tense of speaks expresses the full idea that Abel is forever speaking. What he speaks is not here said. In Hebrews 12:24, our author, in allusion to Genesis 4:10, makes the blood of Abel speak terrible things; but here, by his faith and sacrifice Abel speaks something glorious; namely, he tells us through all ages that faith, evidenced by good works, obtains favour and testimony from God. He is the first memorable example that piety and God, as against wickedness, are on the same side. 5. Example of Enoch. Translated—Transferred, like Elijah, (2 Kings 2:11,) bodily from earth to heaven. That—In order that. It was the divine purpose that Enoch should be in the patriarchal dispensation the example of the immortality of man and the glorification of the faithful. So was Elijah in the Mosaic dispensation; and, crowning all, Christ in his own dispensation. So the pre-Christian writer, Sirach, says, (Sir 44:16,) “Enoch pleased the Lord, and was translated, an example of repentance to the generations.” And, again, (Sir 49:14,) “Upon the earth was no man created like Enoch; for he was even taken up from the earth.” And Josephus says, “He went to the divinity.” That—In order that; expressive of the divine purpose. See death—Experience death, Luke 2:26. He passed thus the glorious resurrection “change” (note on 1 Corinthians 15:51) without passing through the agony of dissolution. His spirit dwelt not in paradise; but both body and spirit ascended to the highest heaven. Not found—No human search on earth could discover him. So Livy says of Romulus, “Nor then was Romulus on earth.” He had this testimony—That is, it stands testified, before his translation, in the Genesis history, (Genesis 5:24,) that he “walked with,” that is, pleased, God. 6. But—This testimony could not have been given to Enoch without faith. For—universal reason, alike for Enoch and for us. Impossible—For without faith on our part there can be no mutual communion with God. In order to “walk with God” a man must have sympathy, love, and faith towards God. Cometh to God—To worship, as the Israelites came into his presence in the sanctuary. Compare Hebrews 7:25; Hebrews 10:1. He is—An atheist cannot adore God. God’s admitted existence is the first condition of possible worship. And faith in the existence of the true God is necessary to true worship. He may be, indeed, imperfectly apprehended; the conception may be limited and finite. Nevertheless, he must be held by faith to be a supreme Being, who is on the side of truth and righteousness. He is felt to be the personal “power without us,” and above us, “that makes for righteousness.” As such this holy line of witnesses, running adown the pages of sacred history, realized God in their “faith.” And this realization of a holy Supreme it was that distinguishes them from idolaters of all lands and ages, and from atheists. By this faith they aspired to communion with and likeness to a righteous God, and God accepted their faith, however imperfect, “for righteousness.” He granted them his favour, communed with them by his Spirit, revealed himself by a whole series of supernatural manifestations, and prepared their race for the bringing forth of his Son in due time. A rewarder—They believed that inestimable blessings would descend from the friendship of the Holy God. Diligently seek him—The expressive Greek verb, εκζητειν, is, seek him out from; that is, from all idolatries, atheisms, and wickednesses. God has his witness in every human heart; yet through that witness must He be sought out. 7. Example of Noah. Not seen—An allusion to Hebrews 11:1. Things not seen, are often things not hoped for, but the reverse. As yet—But were soon to be seen; in this a striking parallel of our unseen future of death, resurrection, judgment, and eternity. Well for us if our faith in those things not seen as yet results, like Noah’s, in our salvation. Moved with fear— A reverent and faithful fear produced by the warning, and his faith therein. The word which, may be grammatically referred either to salvation, ark, or faith. Most modern commentators refer it to faith. Note on Hebrews 11:4. Condemned the world—Not as judge but as witness, exhibiting proof that they were guilty in not taking warning, and trusting by faith in God. Compare Matthew 12:41-42; Luke 11:31-32; Romans 2:27. They loved their sins and disbelieved God. It is a solemn spectacle to see one man right and all the rest of the world wrong. Let no man depend upon numbers for salvation. God is greater than the world. Righteousness… by faith—The doctrine of Paul, of Luther, and of Wesley. We become friends with God by entire trust in God. And the passage is a remarkable occult proof of Pauline authorship; showing Paul as assuming that his words are now well understood from his former treatment of that subject. 8. Example of Abraham. As the great typical example of faith, both with Jewish writers (note on Galatians 3:6) and St. Paul, Abraham with Sarah fills a long paragraph, 8-20. And the similarity of the treatment here is good proof that Paul’s idea of faith is still the same, and this epistle by his hand. Called—A well supported reading in the Greek would read Abraham the called. And that reading would mean, according to Delitzsch, Abraham the well known, or historically illustrious as the called—a very suitable and significant meaning. But Alford, in accordance with the old Greek commentators, interprets it the man who previously was called Abram, and was subsequently named Abraham. The reading, however, without the article, is, probably, the true one, and the reference is to “the call of Abraham.” Go out into a place—Modern research suggests the probability that Abraham’s going out was part of a great western movement of the Asiatic peoples. But Abraham’s great peculiarity was, that he went under divine guidance, about to plant a special race in a special spot for a future divine history. By his faithfulness he became the founder of that race whose history stands alone in the history of the world. Went out—As Noah launched forth upon the unknown waters, so Abraham started forth into unknown lands. So the man of faith looks onward and upward to an unknown but blessed home. 9. A strange—That is, as somebody else’s, and not his own, country; though by divine promise most truly his own. Tabernacles—That is, tents; the abodes of wanderers and strangers, the striking image of transitory residence. Same promise—And same faith, as in Hebrews 11:21. 10. For—Reason for his adventurous movement; he had a higher land in view, which regulated his course in this earthly land. A city—Unlike this rural earthly land. Foundations—Unlike these tents, so soon to be taken up, and so easily blown away. The city was not, as Grotius understood, the future earthly Jerusalem; but that higher and heavenly Jerusalem, the antitype of the lower. See note on Galatians 4:22; Galatians 4:26. Builder— Τεχνιτης, artist, or architect. Herbert Spencer ridicules feebly the doctrine of creation by divine mind and power; styling it, wittily, as he seems to think, “the carpenter theory of creation,” as if a carpenter were a very low thing. Yet poetry, oratory, and the Bible, delight to style God the architect, builder, and maker, of the worlds. 11. Herself—Through whom it was all along assumed that the promise was to become effected. Or, as some understand it, herself, who was formerly barren; or, as others, herself, who was at first faithless. We prefer the first, though we find it unsuggested by any commentator. Past age— That is, of child bearing. Notes on Hebrews 4:16, 17. 12. Therefore sprang there—And now comes the point that renders these events and characters most illustrious to every Hebrew memory. From this miraculous point sprang his chosen race. The Messianic race, like the Messiah himself, had a supernatural birth. Abraham was that Christ might be; and Sarah was the ancestress of the blessed mother of Jesus. Even of one—From one fountain head, Abraham, all the diverging streams of the tribes sprang. Dead—And so from a divinely energized source. Israel was miracle-born. Every Hebrew read in the narrative proof that he was a son of God. The human race was born from Adam; again from Noah; the Jewish race from energized Abraham. Multitude—Forming the twelve tribes, and even now spread through all the earth. Stars… sand—The most natural images in primitive times of a number beyond enumeration.So in old Herodotus, the oracle is made to say, “I know the number of the sand and the measures of the sea.” And so God said to Abraham, (Genesis 22:17,) “I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore.” 13. These all died in faith—They not only lived faithful lives, but in (not by) faith they died. The fact that they saw not the fulfilled promises shook not their final faith. From their dying beds they looked forward to the heavenly country. To the all, here, some commentators note Enoch as an “exception,” who did not die. Others say, all who really died, died in faith. Perhaps the all, however, refers only to Abraham’s descendants, of whom alone 12-16 seems to speak. Received (the fulfilment of) the promises. Seen them afar off—As a ship’s company descry a distant lighthouse: or as Moses, from the summit of Nebo, surveyed the distant hills and plains, and cities and rivers, of the land to which he was heir, but must never in life possess. Embraced—Or, saluted them. So Xenophon’s army of the ten thousand, when they arrived at the Euxine, which was to terminate their wilderness wandering, shouted—the first giving the word to all the rest—”Thalatta! thalatta!” the sea, the sea. Pilgrims on the earth—Having a land in heaven, of which this promised land was type and earnest. 14. Say such things—Confess themselves pilgrims on… earth. A country—A home-land, which, ceasing to be nomads and immigrants, they can call “my country.” The pilgrim here longs for the country of the resurrection. 15. Mindful of that country—If the emigrating Abraham had dropped his faith, and given up the promises as to Canaan, he could have gone back to Chaldea at any chosen time. He would then have resigned the future earthly Jerusalem, the foundership of the Old Testament dispensation, and the fatherhood of the Messiah. He and his might have gone into the idolatry of the Chaldeans and have been forgotten. 16. Now—In accepting the inheritance of Canaan, they read a title clear to a better… a heavenly country. And outside of the fleshly Israel there have been faithful souls belonging to the true Israel. Anaxagoras, the Athenian philosopher, (as Laertius tells us,) being asked, “Care you not for your country?” replied, “Speak gently, for I care ardently for my country,” pointing towards heaven. And Plato said, “Man is a heavenly plant, not an earthly.” God is not ashamed—The God of the universe condescends to be God to these immigrant pilgrims. All the stars of limitless astronomy, lifeless things as they are, are not as dear to God as one faithful human soul. Their God—His title of honour is not merely that he was, but that he ever is, the God of Abraham, Isaac, and Jacob. For—In proof that he is specially their God. Prepared… a city—The heavenly counterpart of which, the earthly is type and earnest. 17. Abraham, the father and founder, is still continued. Our author has, in previous verses, shown how by faith of Abraham Israel received miraculous origin. But a later crisis came. It seemed as if by God’s command the miracle-born race was to be cut off by the knife of its founder. By the sacrifice of Isaac the thread was to be severed, and in Isaac all Israel must die. But as Isaac’s birth was in a figure an incarnation, so his rescue from the sacrificial knife was in a figure a resurrection. Tried— Tempted, in the sense of a divine desire that he should prove faithful upon trial. Not that God needs proof to know what he would do; but faith exists for works and self-evidence, by manifestation to the world. Man is by nature not only a reflective, but an active being. Faith is in the heart, that it may resist evil, work good, and so evolve a glorious history. Probation is the scene for faith to act itself out in, and prove its own genuineness before the Infinite, and to the finite. Only begotten—Since Ishmael was counted for nothing, as being of ignoble birth, and outside the promises. 18. In Isaac—On this phrase Alford notes: “‘Three ways,’ says Delitzsch, ‘of interpreting this are possible—1. After Isaac shall thy seed be named; 2. In, through, of, Isaac shall seed be called into being to thee; 3. In Isaac shall seed be named to thee; that is, in or through him shall it come that a seed of Abraham shall be possible.’ Then he puts aside the first, seeing that only once is the seed of Abraham called Isaac, [Amos 7:9;] and the second, seeing that the Hebrew word for call [though sometimes bearing the meaning, see Isaiah 41:4] never so absolutely signifies ‘to call into existence,’ as it must on that interpretation; and he prefers the third: in Isaac, through and in descent from him, shall thy seed be called thy seed: that is, only Isaac’s descendants shall be known as Abraham’s seed.” 19. Accounting—What, it may be asked, was the real excellence of Abraham’s celebrated faith? Was it that he accepted a sensible phenomenon claiming to be Jehovah as a real theophany, a God made manifest? That might be the same credulity in supernatural appearances as we at the present day contemn. Or was it, that being firmly sure that it was God who commanded, he unflinchingly obeyed? But then who would not, if he was sure that the true Infinite commanded, obey? We may reply: 1. That Abraham first had turned away from an idolatrous world in Chaldea, and then had sought for the true and holy God, as he is in truth. In so doing he obeyed the highest aspirations of the human spirit. He was, therefore, eminently right, and his righteousness was a seeking, aspiring, and holy faith. 2. To that holy faith, in the midst of a faithless world, God did supernaturally respond. Not merely, though clearly, by the visible phenomenon, but also by the witness of his Spirit. That Spirit produced in Abraham that faith which is demonstration (see our note on Hebrews 11:1) of the holy truth. Abraham, then, had that knowing of God possessed by the spiritual intuitions, which is clear and sure as a geometrical demonstration is to the pure intellect. If any enthusiast at the present day, sane or insane, mistakenly assumes to be similarly authorized by God, and proceeds to slaughter his son, he must bear the consequences of his own mistake. He can no more hold the Abrahamic example responsible for his act than a man who, fancying himself a public executioner, hangs his son, could hold the law of capital punishment responsible. He can no more plead Abraham’s example than a modern assailant of our national existence can plead Washington’s example for being “a rebel.” 3. With the Holy One, and with his righteousness, truth, and holiness, the heart of Abraham rose in sympathy. Between the Holy and the holy there were communion and oneness. That was high and holy faith. 4. When God’s severe command came, though it cut the father’s sensibilities, and seemed to cut asunder God’s promises, and to cut off the holy seed, he said that God was true and right, and that all these evil seemings were but seemings. The glow of faith rose above even the shrinkings of nature. Hence was this narrative recorded for our ensample. There is a faithful and there is a faithless people. May our soul be with God, and all the human followers of God, the faithful of whom Abel was first instance, and Abraham the great exemplar. God was able—And, therefore, the right result was secure. In a figure— So divine a rescue from virtual death was a figure of a literal resurrection. So that, as Christ’s incarnation was typified in Isaac’s birth, his resurrection was typified in Isaac’s rescue from death.There is good reason to believe that a resurrection in its debased form, as held in Chaldea, was known to Abraham. So mingled was the idea with idolatrous conceptions as to be cautiously left in the background in the Abrahamic creed, rather shadowed by earthly types and implications than boldly expressed. The doctrine of the only true God came to the front, and a reliant trust in him was cherished that his favour was assurance of all good, present and future, reflected in the present. The fact that God was Abraham, Isaac, and Jacob’s God, insured by gracious implication their future existence. 20. Concerning things to come—It is not quite true that prophets first arose in the later history of Israel. For Abraham was “a prophet.”Genesis 20:7. The recorded paternal blessings of Isaac, Jacob, and Joseph were prophecies, and we know not how many unrecorded prophecies they uttered. The lineal family—nay, we may say the lineal race—was for ages susceptible to presentiment and predictive frames. Their natural temperament, therefore, was a basis of possibility of divine revelation. The supernaturalistic person is often unattractive, and not good or wise; but when wise and good, a lofty character may therefrom arise. 21. When he was a dying—Our author blends two successive scenes in Jacob’s history: Genesis 47:28-31; Genesis 48:8-14. In the former, Jacob, feeling that he was in a dying condition, called for Joseph, and exacted from him an oath to convey his body, when dead, to Canaan. Then it is added, “Israel bowed himself upon the bed’s head.” It is this phrase which our author, in accordance with the Septuagint, interprets, that he “worshipped, leaning upon the top of his staff,” Hebrews 11:21. The reason of this discrepancy is this. The same Hebrew word, according as it is differently vowelled, may read either staff or bed. By the vowel points of our present Hebrew Bibles (which points were invented and inserted in the fifth century of our era) it reads as in the English translation. But our author, probably correctly, follows the Septuagint, a Greek translation of the Hebrew made two hundred and fifty years before Christ. Stuart plausibly argues that the eastern bed has no “head,” and forcibly adds that no such phrase as bed’s head occurs in the Old Testament. Jacob, having obtained his oath from Joseph, devoutly thanked God, feebly standing, as an old man, and leaning upon the top of his staff. Our author connects this event with the dying blessing of his sons by Jacob, because the whole formed one dying prophecy of Israel’s future in Canaan. 22. Example of Joseph. When he died—The patriarchs’ prophetic faith grew vivid on their death bed, so that in time a series of predictions accumulated in the Abrahamic family, all pointing to the promised land, where, according to the Abrahamic promise, all the nations were to be blessed in Abraham and his “seed.” Truly, though we know not how distinctly, all this pointed to the chosen “Seed,” the Messiah. Made mention of the departing—The great Israelite-Egyptian statesman held the faith of his fathers, and predicted the Canaanite future. Commandment—Thereby giving his faith a tangible form. 23. Parents—The word is literally in the masculine—fathers: and Bengel conjectures that the hiding was really done by his father Amram, and his paternal grandfather, (not his maternal, who was Levi himself, but his paternal,) Kohath: and Kohath was living at Moses’s birth. But Wetstein has abundantly shown that fathers was often a Greek term for parents. Were not afraid—So but that they braved the king’s commandment to destroy all the male children. 24. Refused—Not, probably, by any definite act of refusal, but by preferring the cause and the company of the bondsmen over those of the courtiers. 25. Choosing—Our author expresses Moses’s choice in very New Testament terms; designedly, for it is as an example to his Hebrew fellow-Christians that he pictures the great founder of Hebraism. These, too, had to desert the popular and government favour, to suffer rather than enjoy for a season. In choosing Christian faith rather than Judaism, they are the true followers of Moses. 26. Reproach of Christ—Still more impressive use of Christian terms. Not appreciating the author’s purpose in this, the commentators are at a loss to decide why Moses should be said to suffer the reproach of Christ. Our author means to tell his wavering Hebrews that their firm adherence to the despised Christ is essentially identical with the faith, and choice, and suffering, of Moses. It was truly for a Messiah to come that Moses suffered; it was for the Messiah that has come that his Hebrews are called to suffer. Hence, in Hebrews 13:13, he applies the same expression to them. Compare, also, 2 Corinthians 1:5, and Colossians 1:24. Reward—Moses, as the Hebrew brethren should, preferred the divine favour and eternal blessedness to royal rank. Bloomfield, quoting Doddridge, well says: “Surely that reward could not be temporal grandeur, which he might have had with much greater security in Egypt.” 27. Forsook Egypt—Not only declined the royal adoption and preferred his kindred, but fully and finally left the land of Pharaoh. A large majority of commentators, including Delitzsch, Lunemann, and Alford, refer this forsook to Moses’ flight from Egypt to Midian, (Exodus 2:11-15,) when menaced by Pharaoh for killing an Egyptian. By that rendering the great fact of Moses’s life is left unmentioned, and an act of fear and flight, rather than heroic faith, is selected. Pharaoh, we are told, “Sought to slay Moses, but Moses fled from the face of Pharaoh.” He remained long years concealed in Midian, until, at last, Jehovah there gave him his call to his great mission. To say of this event that it was divine “faith,” “not fearing the wrath of the king,” contradicts the face and the substance of the sacred narrative, which presents it as a long process of fear, flight, concealment, and inaction, the dim and faithless period of Moses’s life. For that interpretation, however, Lunemann argues: 1. To make forsook designate the exodus of Israel from Egypt violates the chronological order of the series of events, for that exodus really came after the passover. Hebrews 11:28. 2. The word forsook (κατελιπεν, left) is too slight to express so great a movement as the Exodus 3. That the exodus after Exodus 12:31 was commanded by Pharaoh, and did not admit “fearing the wrath of the king.”To the first we reply, that the exodus, as designated by forsook, is the great fact, under which the passover and the passage of the sea are subordinate parts, and so are, with propriety, later mentioned. To the second, that refused, Hebrews 11:24, and forsook, are co-ordinate. The whole statement in regard to Moses is a series of rejections and overthrows of Egypt, which our author designs to be paralleled by his Hebrews’ rejection and overthrow of Jerusalem and Judaism. Moses refused his sonship to Pharaoh’s daughter; he abandoned Egypt; he established the passover under which Egypt’s firstborn were slain; he passed the sea in which Egypt’s royalty and power were submerged. To the third we answer, that this forsook includes the whole movement from Exodus 3 to the complete clearance from Egypt at end of Exodus 15. Pharaoh’s order in Exodus 12:31 was but an incident in the great wrath of the king which Moses long braved in accomplishing the exodus. How typical is this whole picture of the exodus of the Christian Hebrews going out from the temple worship at Jerusalem, and abandoning ritual, city, and state to their approaching overthrow! Him who is invisible—A higher king than Pharaoh. Seeing… invisible—Expresses the fact of faith as above sight. 28. Passover—See our notes on Matthew 26:2; Matthew 26:26-29. Kept— Literally, has made, or established; the term implying the permanency of the institution. Yet the Greek word was habitually used to designate the keeping, or celebration, of the passover. Sprinkling of blood—Upon the posts and lintels of the Hebrew doors. He—The angel of Jehovah. 29. They—The Israelites under Moses, implied but not expressed. Drowned—Were swallowed down, as if the sea were a sea monster to them. 30. Thus far we have only traced the leaving of Egypt. The whole desert history is omitted. On the borders of Canaan two instances are selected. One is the conquering faith of Israel at Jericho, premonitory of final possession; the other, the repentant faith of a pagan courtezan, symbol of Canaan’s submission, and encouragement to faith for deepest sinners of all ages. Jericho—The great stronghold on the Canaanite side of Jordan. Fell down—Man blew the trumpets, and God wrought the overthrow. The act of God was consequent upon the faith of man. Very concisely it is said, by faith the walls… fell. Seven days—A week of persistent faith in Israel. 31. Harlot—Styled an innkeeper in the Chaldee paraphrase, and in the Arabic translation. And this interpretation has been followed by some commentators, including Adam Clarke. But both the Hebrew word and this Greek term, used also by St. James, (as also abundantly by Clement of Rome in his epistle,) are unequivocally harlot. There is no reasonable doubt that she belonged to a class of courtezans consecrated to Ashtaroth, the goddess of impure love. This obscene idolatry had its centre in Phoenician Sidon, and spread itself through Canaan during the residence of Israel in Egypt. It took its origin in adoration of the generative power of nature, implying a worship of the sun as source of generation, and of his queen, the moon. It had its stately houses of abode, where licentiousness was consecrated as a religious rite. It induced the wandering traveller to enter, furnishing both refuge and license. Hence, doubtless, Rahab was both hostess and harlot. Hers was a repentant faith in Jehovah, according to her own words, (Joshua 2:11,) “Jehovah your God, he is God in heaven above, and in earth beneath.” She perished not in the terrible destruction of Jericho; she married a Hebrew, became mother of Boaz, and ancestress of Jesus. Note on Matthew 1:2. With peace—Perhaps by a welcoming salam preparatory to her forsaking the base rites of Ashtaroth and becoming a pure worshipper of Jehovah. 32. More say—After the arrival in Canaan the cloud of witnesses becomes too dense to particularize, and our writer first (Hebrews 11:32) gives a list of heroes without naming their exploits; then (33-39) a list of exploits and sufferings without naming the heroes; and closes (Hebrews 11:40) with placing us as the true successors in the whole line of heroes and sufferers. First are named four of the judges, rather in the order of eminence than of chronology. Then David as prophet-king, and Samuel as most eminent of prophets, introduces the prophets. 33. Subdued kingdoms—These were secular exploits, yet performed in service of the theocracy, and in firm allegiance to Jehovah, God of Israel. Conscientious generalship and statesmanship, performed in the right spirit, are in the line of faith. Happy the man who serves his country in allegiance to his God. Wrought righteousness—As just judges, rulers, and reformers. So Samuel, (1 Samuel 12:3-4;) David, (2 Samuel 8:15;) so Elijah, Elisha, and Josiah. Obtained the fulfilment of promises. This is no contradiction to 39. The old heroes rejoiced in the fulfilment of many a promise, but the entire body never attained the promise, namely, of the heavenly country, (Hebrews 11:16,) the land of the better resurrection. Stopped the mouths of lions—Daniel, who expressly boasted, “My God hath sent his angel, and hath shut the lions’ mouths;” and it is added, “because he believed in his God.” Faith in God, the God of Israel, in opposition to the Chaldean idolatries, was the nerve of his action. 34. Quenched… fire—Shadrach, Meshach, and Abednego. Daniel 3. Theophylact finely says, “Not quenched the fire, but, what is greater, the power of the fire.” The fire was allowed to blaze, but not allowed to burn. Strong… weakness—As females enabled to do exploits, Deborah and Esther; Hezekiah, after his sickness; the whole nation in its weakness, at the return from captivity. Valiant in fight—Observing a general chronological order, our writer evidently comes down to the age of the Maccabees. Armies—Literally, camps. Aliens—Foreigners. 35. Women received (literally, from a resurrection) their dead—The son of the widow of Zarephath, (1 Kings 17:17,) raised by Elijah, and of the Shunammite, (2 Kings 4:17,) by Elisha. Were tortured—Literally, were tympanized, or tortured, perhaps to death, on the tympanum, or tambourine, or drum. The tympanum (derived from tupto, to strike) was, first, a musical instrument with a circular frame varying from a drum to a tambourine, with a skin membrane to be beaten to produce the tune. Thence a similar frame, sometimes called a wheel, upon which criminals were stretched for beating, with a severity often ending in death. A better resurrection—Than that of the widows’ sons; being a resurrection not to a temporal but to an immortal life. 37. Stoned—This punishment was Jewish. We have no instance of its use recorded in the Maccabean period. But the case of Stephen really brings us down to Christian times. In the Old Testament Zachariah, the son of Jehoiada, (commemorated by our Lord Matthew 23:35; Luke 11:51,) was stoned; and tradition asserts the same of Jeremiah. Sawn asunder—Justin Martyr, Tertullian, and others say, that Isaiah underwent this death by order of King Manasseh. Jerome says, this was a “most true tradition.” Tempted—Commentators are puzzled to find so mild a word as tempted between so severe words as sawn asunder and slain. The text is not rendered questionable by any varied reading, although the word is omitted by the Syriac and some manuscripts. Scholars have variously proposed different Greek verbs resembling the Greek one in question to the amount of a dozen or so, most of them signifying were burned. Stuart suggests that the word designates the temptations so often offered in the midst of the tortures to induce them to recant. This Alford condemns, as not mitigating the difficulty. But why not? Between the severest inflictions was the very place to put the temptations that intervened. Though less severe to the flesh they were more trying to the spirit, and fraught with a more fearful danger. And this we hold to be the true solution. Finally, our author describes the martyrs as (not hermits abandoning society, but) exiles driven from among men by persecution. Goatskins—The rougher, by climax, placed last. These garments were not assumed ascetically by them, but for want of better wardrobe. 38. World… not worthy—Though treated as not worthy of the world, yet, truly, the world was not worthy of them. It was because they were too good for it that they were driven out of it. Judea abounds in wild coverts for refugees. Obadiah hid fifty prophets in a cave, 1 Kings 18:4; 1 Kings 18:13. Mattathias and his sons took refuge in the mountains, 1Ma 2:28. Josephus, in his Antiquities, says of the father of the line of Maccabees: “Having said these things, he rushed off with the children into the desert, leaving all his property in the village; the same thing the others doing, with their children and wives, fled into the desert and abode in the caves.” 39. Recapitulation and conclusion. These all—The whole list, taken generally from Hebrews 11:32, yet applicable to all the examples of the chapter. Report—Being divinely witnessed to, or attested, by God himself. Received not (the fulfilment of) the promise—For the fulfilment of that promise completely takes place at the resurrection of the just. Many a specific fulfilment of promise was obtained by various worthies, but by none the final promise. Abraham found a fulfilment of a special promise in the birth of Isaac, (note, Hebrews 6:16;) and others in the present chapter (Hebrews 11:33) obtained promises; but for the bodily resurrection the old worthies and we are still alike waiting. Progressively, indeed, ever since the advent, the promise has been in course of consummation, but the bringing in of its full fruition closes with the final mediatorial act. The spirits of the just waiting in paradise have attained a fulfilment. They are (Hebrews 12:23) the spirits of the just made perfect, as blessed spirits, but not as perfected men. 40. Better thing for us—To the question, What better thing? the remaining words of the verse furnish the answer. We and these worthies form one Church, which is to be perfected in one resurrectional glory. As there was one crucifixion, so by the divine order there is to be one final inauguration of the glorified Church. And that must wait for us; which is better for us than to be left out, or to happen in sporadically, as so many afterthoughts. We are on an equality with the worthies of old. In fact, our perfecting is the divine condition of their perfecting. They cannot attain the consummation without us. 1. Wherefore—In view of the facts of the episode of chapter 11—the glories of faith and its champions. Let us resume the exhortation begun at Hebrews 10:19, interrupted by chap. 11, and from this point essentially continued through the remainder of the epistle. We also—The also connecting the we with the sublime roll of worthies. We, and not the Judaists, are in their line; our faith is their faith. A cloud of witnesses— Lunemann denies that the witnesses are represented to be spectators, and so the passage does not, as many think, picture to us a figurative race-course in the campus, with a crowd of departed saints watching us from their high seats while we run the race of faith in which they were our predecessors. Undoubtedly, after the manner of Paul, the word witness, as noun or verb, is, in its different meanings, a reigning word here. The Greek word, obscured in our English translation, appears in Hebrews 11:2; Hebrews 11:4-5; Hebrews 11:39, where the heroes of faith are witnessed or attested by God. Here the witnessed become witnesses; those who were testified to now testify, namely, to the grandeur of the faith. The additional meaning of spectators, namely, of our race, by which they become not only testifiers to the faith, but watchers of our career of faith, is derived from the position assigned them in the picture. So that, triply, they are the witnessed to of God, the witnesses for faith, and the watching witnesses of our faith-course. We run the heavenly race under the eye of the heroes who are attested of God as heroes of the true faith. The word cloud is often used by Greek writers to figure a crowd of men; here, with allusion to the elevated position of the spectators in the heavens, as in a high gallery, around and above the racers. Every weight—That would impede our fleetness. The Greek word ‘Ογκος denotes a swelling, especially of superfluous flesh; and this the ancient racer removed by fasting and exercise. It, therefore, very strikingly expresses any impediment, intrinsic to the person, to a rapid race. As the Greek word is also applied to the swell of a bombastic style, Bengel interprets here of spiritual pride. The Greek medical writers used the term for all burdening and enfeebling obesity, and recommended gymnastics as its remedy. So easily beset us—The Greek adjective, ευπαριστατος, may signify either something standing around us, something placing itself around us, or something placed around us. It may figure sin as an enemy surrounding or meeting us whichever way we turn, or as a garment or personal appendage fitted about us. The ancient racer stripped himself of every unnecessary apparel. And so as weight refers to intrinsic and personal impediments, besetment may imply any extraneous surrounding hinderance. With (rather, through) patience—Energetic persistence. We are told (Hebrews 10:3) of the need of patience as an accompaniment, but here it is the main means or method of running the successful race. We are to put forth all our inherent energy, incited by the divinest motives. The race—The whole heroic work of faith wrought by the heroes of chap. xi is here compressed into this one conception of race. The witnesses once ran the same race that we now run. Set (or, rather, Greek, lying) before us— The solemn task of our earthly probation. 2. Looking unto—Mainly as our example, as the next verse shows. Jesus ran the most arduous race of all, and attained the loftiest final seat of all. So that, while we are looking unto him, he is looking down upon us, a most divine witness and spectator of our race. The heroes of chap. xi, we, and Jesus, are all in the same inclusion, Jesus being supreme exemplar and real founder of the whole. Author… finisher… our faith—The word our, as is indicated by the italics, is not in the Greek, but the article the—the faith. Hence the meaning is, not that Jesus is the author or inspirer of faith in us; but that he is the beginner and founder of the faith of all the roll, by being their great suffering and conquering example, as described in words following. Finisher—He finished the faith by his own triumphant example, whereby he ascended to heaven and made like faith and like triumph possible to us. The joy set before him—Of being triumphant and glorified head of a glorified body of saints in heaven. Compare Romans 8:29. Set before him—By the God and Father of our Lord Jesus Christ. Endured the (or, rather, a) cross—The meaning is, not that he endured the, that is, some specially appointed cross, but that he endured such a thing as a cross. Despising (omit the, which is not in the Greek) shame— That is, not simply the one shame of crucifixion, but every thing in the nature of ignominy that could be heaped upon him. Is set—Rather, actively, has taken his seat. From endurance on earth he passes to the throne of heaven, and there now sits. Herein he is the deepest of all sufferers and the most triumphant of all victors; a perfect and supreme example of which we are the little imitators. 3. .—Review your past history as of cheerful and hopeful, yet fearful, endurance, Hebrews 12:3-17.3. For consider him—Our author pauses to hold the suffering phase of the victorious Exemplar before their mind’s eye steadily. Think of his old-time endurances, and that will explain and lighten your own. His Father, permissively, exposed him to trials; so then realize that your trials are the dealings of a Father.We may lose the connexion here by not keeping in mind that the chastisements of 4-13 all refer primarily to the persecutions the Hebrews had to endure from their unbelieving adversaries. Not that the specific acts of persecution were preordained of God; but the endurance of trials is part of our probation, and it is a cheering explanation to interpret every infliction as a divine discipline. Endured such contradiction— Contradiction, a pregnant term, including all that the sinners referred to inflicted. Lest ye be wearied—In order that ye may not falter and apostatize. Faint—Exhausted by the wearing contest; forgetting your Exemplar, and losing sight of the final exaltation. 4. Have not yet resisted—Rather, (Greek aorist,) ye did not resist; spoken as of a particular time. The most obvious recent time is at the persecution under Ananus, and martyrdom of St. James, two years previously. See our Introduction to the Epistle of James. Unto blood—As Jesus did, and as some of their leaders had, Hebrews 13:7. Yet— Though that may yet come. Taunts, exclusions, loss of property, they had endured; but they were still alive. Even in the days of Stephen. Stephen was, perhaps, the only executed martyr. But this was a later generation of Jerusalem Christians, and though they were victimized by the oppressive hierarchy, they were not slain. Striving—Antagonizing; a palestric term borrowed from the boxing match, as Hebrews 12:1 borrows from the race course.If Christians would use the same energy for good as sinners do for the bad, what heroic Christians would they often be! Against sin—The iniquity of your unbelieving opponents. 5. Ye have forgotten—Perhaps this is truly a question: have ye forgotten? It then becomes a gentle, yet reproving reminder. Children—Greek, sons. Chastening—Inflictions intended to reform, not to punish with irrevocable retribution. The good are disciplined, the incorrigible are vindicatively punished. When we suffer let us remember our sins, and be submissive. But our author puts it better even than this. When we suffer let us see in it a proof of our divine sonship, a promise of our own improvement, and rejoice. 6. Loveth… chasteneth—Even the attacks of persecutors, though neither appointed nor approved by God, yet when they come are by him used as trials by which we, if rightly using them, are bettered, and prepared to reign with the Jesus with whom we suffer. Receiveth—Accepts and treats as his son. 7. If—More properly an affirmation without an if: It is for discipline that ye are suffering; God is dealing with you as with sons. These Hebrew Christians were the sons, and the persecutions they endured were a divine discipline. 8. Nay, these persecutions are a proof of sonship, and should call forth a filial feeling. All—The sons, as in the catalogue of chapter 11, and as in the case of we, (Hebrews 12:1,) and of Jesus, Hebrews 12:2. Suffering is the necessary condition of divine heroism, the badge of divine sonship, from the highest Son to the humblest. Bastards—Offspring of the harlot, and not sons of God. Such were the Judaic oppressors; sons of an adulterous Church, and exempt from the hierarchical persecution. 9. Furthermore—The parallelism of the divine Fatherhood with the human tells infinitely for the former, and for the rightness of the chastisement. The human is often capricious, the divine always right. Fathers of our flesh… Father of spirits—Here appears a clear distinction between the origin of our flesh, or bodies, in the course of nature from our parents, and the origin of our spirits, above nature, from God. Not without some apparent reason have some of the earliest and greatest Christian doctors distinguished between the vegetable, the animal, and the spiritual elements in our natures. The first, man shares in common with all vegetable nature, being the vis formativa, the formative energy, the organizing principle, the plastic power which forms the body according to its type; which is simply the divine agency, as cause of causes, acting under form of finite causations and successions. It implies no thought or personal intelligence in the organism itself. Next comes the animal soul, a sensibility of the five senses to external objects, with powers of association, and impulses to action in accordance with the forces of impressions. Both these are the offspring of the course of nature. Above them, and embracing and absorbing them into itself, is the spirit, whereby man is cognizant of the Infinite, and knows God, and is conscious of himself, and learns his own immortality. As this comes from God alone, so human parents are only the fathers of our flesh, while God is the Father of spirits. And these views, perhaps, furnish a settlement of the dispute between the Traducianists, who believed that the entire human soul is born of the human parent, and the Creationists, who held that all souls are created. The human spirit is created, the vegetable and animal elements in man are born. And physiology seems to show that the human embryo passes through these three stages. See notes on 1 Corinthians 15:44. In subjection… and live—Live, namely, that spiritual life which depends upon our obedient subjection unto the Father of spirits. 10. A few days—During the period of our minority. Own pleasure— Literally, according to the seeming good to them. Note, Ephesians 1:9. It might be according to right and conscience, or it might be according to caprice, passion, or pleasure. This human fallibility of correction stands in contrast with the absolute, for our profit, of divine discipline. 11. Peaceable fruit—The word peaceable is used because the writer still retains the thought of persecuting trials. From these most unpeaceable chastisements a most peaceable result shall spring. Fruit consisting of righteousness; namely, of deeper faith, firmer trust, and loftier hope. But this peaceable fruit of a most turbulent tree will be yielded only to them which are exercised, that is, trained and educated, thereby. Trial yields bitterness and hardness to the wrong spirit. 12. Wherefore—In view of the rich harvest of fruit derivable from suffering for righteousness’ sake, our author sounds a trumpet call of cheer and triumph to the racers in the Christian course (Hebrews 12:1-2) who are becoming faint and wearied (Hebrews 12:3) with persecutions in striving against sin. Hands, knees, and feet must be inspired with new life and energy. Hang down—As if from exhaustion. Feeble—As from paralysis. Paths—Wheel-tracks or ruts. These should be straight that the lame might not stumble. Healed—By the even paths and the enlivening influence of the cheer and triumph. 14. Follow peace—The thought of peace, continued from Hebrews 12:11, where see note. In spite of persecution, aim at peace with all, not only in the Church, but without. Holiness—The sanctified Christian life, the likeness to the Lord, without which none shall see him. It is queried by Delitzsch and Alford whether God or Christ is designated here, and Lunemann thinks it cannot be decided. But when the word see is used, as see God, (Matthew 5:8, where see note,) or, “see the kingdom of heaven,” it is not a transient sight, nor, indeed, a sight solely at all that is meant, but a permanent acquaintance and fruition. In this true sense, though the wicked may see Christ in judgment, yet the holy will alone see the Lord. 15. Looking diligently—The Greek might be rendered episcopizing; the word from which bishop is derived. Every Christian should be bishop in this respect, watching for the purity of the Church. Root of bitterness— Not a principle or an event, but a person, who springs up like a poisonous plant in a garden, and whose noxious quality is contagious. So Christ is beautifully called the “root of David;” and, in the Apocrypha, Antiochus Epiphanes is called “a sinful root.” But the allusion here is to Deuteronomy 29:18 : “Lest there should be among you a root that beareth gall and wormwood.” Trouble—By a curious coincidence the Greek words in Deuteronomy 29:18, “in gall,” ενχολη, are the same as this trouble, ενοχλη, with one letter transposed. This is, perhaps, a slight word-play by our author. The Alexandrian text of the Septuagint has more nearly the precise words of Paul, but Delitzsch thinks that text to have been changed into conformity with his words. 16. Fornicator—Who would be eminently “a root of bitterness,” defiling the Church. Some so separate fornicator by a comma as to preclude its being an intended epithet for Esau. Esau was said by tradition to have been unchaste, but it is not clearly said here; while it is clearly said that he was a profane person. By that epithet is meant a man regardless of sacred things, perhaps a scoffer. Esau’s profanity was displayed in his undervaluation of his birthright. Among primitive nations the firstborn had eminent secular rights and honours; but in the Abrahamic family it implied a religious continuity of lineage, through which, according to the Abrahamic promise, Messiah was to be born. The act of Esau in selling his birthright, was, hence, based in a contemptuous scepticism, a real apostasy from the Abrahamic faith, (so a proper warning against apostasy,) which apostasy descended in the Edomite line. Jehovah could not be the God of Abraham, Isaac, and Esau, for Esau and his line contemned him. 17. Ye know—As Israelites you are all familiar with the memorable history. No place of repentance—That is, room or chance for successful or accepted repentance; repentance obtaining restoration. Such is the meaning of the phrase, locus penitentiae, place of repentance, even in the classic authors. Clemens Romanus says, “The Lord hath given a place of repentance (that is, a chance for accepted repentance) to those wishing to turn to him.” And Livy the historian, “Leaving a place of repentance”— that is, a chance of repentance that would obtain pardon. The interpretation given by some modern commentators, that no favourable change in Isaac’s mind towards Esau is meant by repentance, is untenable; for repentance would be no proper term for such a change, as it would imply previous wrong in Isaac. The meaning here, then, is, that Esau’s tears and prayers afforded no chance for favour, or regaining his birthright. The divine will had fundamentally settled the Messianic line, and Isaac’s inflexibility was the expositor of that will. It was not, however, a question of Esau’s personal salvation, but of his place in the theocratic line. It was perfectly competent for Esau to repent of his sins and be saved; but no repentance could re-purchase his sold birthright. Yet it is probable that Esau’s repentance was as profane as his sale. No faith in the sacred Messianic family hope, no trust in Jehovah, inspired it. It was a selfish anxiety to recover a lost supremacy. The wild hunter, the fierce Edomite, had become by fixed habit his permanent nature. So was he appropriate type of that Judaism toward which these Hebrews were vibrating. There was plenty of Jewish tears, grief over fallen temple and nation, but no faith in her Messiah, and so no possible acceptable repentance. 4. .—In view of our Mount Zion, so superior to Sinai, let us have grace and confidence, Hebrews 12:18-29.18. For—In view of the above warning of forfeiting their birthright by relapsing from the gospel dispensation into the Sinaitic, he will draw them a symbolic picture of the two. Ye are not come—The word come, here and in Hebrews 12:22, is significant. It is said, (Deuteronomy 4:11 :) “Ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.”The journeyings of Israel are typical of our probationary journey in life and history. The Jew has only arrived as far as Sinai; we Christians have attained to Zion.Bengel, followed by Delitzsch, finds in the two pictures a series of particulars, amounting each to seven, which are in some degree antithetical.. The mountain (Sinai) that can be touched. 1. Mount Zion.. Kindled fire. 2. City of the living God.. Dense clouds. 3. Myriads of angels and firstborn.. Darkness. 4. God the judge of all.. Storm. 5. Spirits of just perfected.. Sound of the trumpet. 6. Jesus, mediator of the new covenant.. Voice of words. 7. Blood of sprinkling.An understanding of this tabulated parallelism is facilitated by a comparison with a similar tabulation in our notes to Galatians 4:22-26. The same two things are illustrated in both tables, namely, the old theocracy, or Judaism, and the new, or Christianity. Both are furnished for the same purpose, namely, to prevent a relapse from the new to the old. In both cases the two mountains, Sinai and Zion, form the basis of the whole conceptual framework. And it is curious to note that as in Galatians the reader finds the actual name Zion to be omitted, so, by the best readings here, the actual name of Sinai is omitted. The term mount is, in fact, absent from the text of so many good manuscripts that both Lachmann and Alford omit it; but the sentence is thereby so lamed, that Delitzsch holds it to have been omitted by the carelessness of an early copyist. Tischendorf’s text reads, Ye are not come to a touched and kindled (lighted to full conflagration) fire, and to black clouds, and darkness, and tempest. Perhaps the phenomena crowning the mount are named as an elegant implication of the mountain; or, rather, we might say the fire stands for the mountain itself, as volcano would stand for the mountain in which it rages, or as a burning building is called “a conflagration.” Yet Alford’s view may be best, namely, that the author’s mind has mount here, though the word is unwritten until the opposite Mount Zion is reached in Hebrews 12:21. Might be touched—That is a tangible material mountain, though it was forbidden to be touched, in Exodus 19:12-13. Bengel interprets as “lightning-touched,” that is, by God; Wordsworth, a mountain that had to be groped after, that is, in the darkness; a sense justified indeed by the Greek word for touched, but hardly making a congruous idea. The mount was a material object, and all the particulars ascribed to it in this passage are physical and sensible. Nevertheless the literal mountain is really the base on which is overlaid the conception of old Judaism. Our author does not merely tell his readers that they have not come unto the literal Sinai; but that they have truly gone beyond the Sinaitic dispensation and come to the Zionic. Blackness—The dense dark cloud encircling the mountain on whose summit was the fire, shadowing the lower sides of the mountain with darkness, while from the cloud and darkness issued the tempest. 19. Trumpet—Note on 1 Thessalonians 4:16. Voice of words—From the fire at the summit. 20. While 18 and 19 give the essential particulars of the Sinaitic scene, 20 and 21 are added as the aggravations of the fearfulness of the whole. Endure that… commanded—Namely, the law that if even a beast touch the mountain, it shall be stoned. The command that the intruding beast should be slain is in Exodus 19:13. This command they could not endure. If the English reader will place namely before and he will get the meaning. Or thrust… dart is rejected by the best authorities. 21. And… Moses said—Drop out that, which is not in the Greek, and enclose so… sight in a parenthesis. I exceedingly fear… quake—These words are not in the Exodus narrative. In Deuteronomy 9:19, Septuagint, the Greek for I exceedingly feared occurs. They there describe Moses’s fear of the anger of Jehovah at the violation of the decalogue by the people. Lunemann says, that our author transferred these words by a slip of memory. Erasmus, Beza, Stuart, and others conjecture that he writes them from a traditional account; Calovius attributes them to his original inspiration; Rosenmuller, Stier, and Delitzsch hold that he does not mean that Moses used these very words, except mentally, but that the words, as in Deuteronomy 9:19, are used to express Moses’s emotions at the Sinaitic scene. Stuart says: “It is implied, however, [that Moses trembled,] where it is said that ‘all the people in the camp trembled,’ and Moses was with them.” 22. Are come unto—In your historic progress you have attained to. Note, Hebrews 12:18. A scene infinitely more joyful opens before them than saluted and appalled the trembling Israel. As Sinai represents the terrors of the law, Zion stands for the glories of the gospel. The old mountain is basis-symbol of the pitiless decalogue; the new, is the basis of all the conceptions of mercy and glory contained in the blessed gospel. Concretely, the old is the basis of the Jewish Church; the new, is basis of the New Testament Church. Mount Zion—Delitzsch asks with much persistence, what and where is this mount Zion? Bengel had said it is “the seat of the new covenant;” which Delitzsch condemns as presenting no idea at all. He thence maintains that this mount Zion is in the highest heaven, (note on 2 Corinthians 12:2,) and is the abode celestial of God himself. So that the antithesis here is, mount Sinai in the desert and mount Zion in the third heaven! Of course, such an antithesis is utterly incongruous. To his question, Where is this mount Zion? we answer by asking, Where is this mount Sinai? And our reply to both questions is, that the literal, material mount Sinai is in the Arabian desert, and the literal mount Zion is in Jerusalem. But these two literal mountains are the representative bases of two systems of conception and truth, the one forming the doctrines and institutes of the old Church, and the other of the new. In the peculiar style of our author the first of these two systems is described, or, rather, merely implied, under a description of the physical scene at the Sinaitic lawgiving. The second of the two systems is described by first giving the physical symbolical base, namely, the mountain and city, and then a glowing series of holy idealities which are also divine realities, the clear revealing of which, is the glory of the new dispensation, the unity of which constitutes the doctrine of Christianity, and the faithful believers of which are the new Church. This bringing the significance of the two mountains into congruous relations saves us from mounting in Delitzsch’s exegetical balloon to the third heavens.The same in principle, though varying in details, is the Jerusalem of Gal 4:25-26, where see our notes. There we distinguish, 1. The physical Jerusalem of walls and houses. 2. The old mystical Jerusalem; namely, the old covenant dispensation and Church. 3. The heavenly Jerusalem; our new theocracy, or dispensation, identical with the “beloved city” of Revelation 20:9. 4. The glorified Jerusalem of Rev. xxi, which, after the advent, descends from heaven to earth.We propose, however, to modify Bengel’s sevenfold gospel symbols given above, and we suggest the following scheme; (giving of the first term, Hebrews 12:22, of the seven a literal translation of the Greek, which is without the article:) 1. Zion, mountain and city of living God, heavenly Jerusalem, which is the symbolic locality of the universal Church, into full communion with which we have come by faith in Christ. 2. Myriads, a festal assembly of angels, who conceptually hover over the Church, visible by faith. 3. The historic Church of the firstborn, (Hebrews 12:23,) through all ages, in the body and on earth, yet whose names are written in heaven, anticipatively associated thereby with angels. 4. God, under whom all are as judge, in both the kingly and judicial sense of the Hebrew word. And as thus far, under God, we have had four universals, so next we have rather three specialties belonging to the new dispensation, namely: 5. Disembodied spirits of the thus far saved and made perfect. 6. Jesus the mediator, (Hebrews 12:24,) by whom they have been thus perfected. 7. The blood through which he has wrought their perfecting. And it is this advance from the old to the new which is attained by substituting our scheme for Bengel’s.In this our sevenfold scheme the words city of the living God… heavenly Jerusalem, are simply an expanding identification of mount Zion, and so designate, unlike Bengel’s scheme, a single object. As Sinai was conceptual seat of the old covenant, this magnificent series of epithets is name of the conceptual seat of the new, which forms term 1 of the above seven.And now, approaching this mystic Jerusalem, we descry a twofold glorious company, namely, term 2, the angels, and, 3, the firstborn. To an innumerable—Literally, to myriads of angels, who are a general assembly; in the Greek, πανηγυρει, the classic name of a general assemblage of a whole people to celebrate any public festivity, as public games, sacrifices, etc. Hence a festal assembly. The collection of holy angels are here so called as being a joyous body ever celebrating the glories of God. 23. While angels are a finished Church above, in future communion with them is a Church below. Firstborn—The term literally designates an eldest son. But as the eldest enjoyed, by Jewish and patriarchal law, a high supremacy, so the word is figuratively used to designate any superior or supreme person, whether eldest or not. So Israel, and Ephraim, and the Messiah, are each termed God’s firstborn. Exodus 4:22; Jeremiah 31:9; Psalms 89:27. And so our author considers his Hebrews to be, Hebrews 12:16, and counsels them not, like Esau, to sell their birthright. And this whole allegory is written to prevent their relapsing from their glorious Christian birthright into Judaism. In coming into Christianity they truly are come into communion with the universal Church of the firstborn, the historic successional Church living on earth in all ages. Written in heaven—See our note on Luke 10:20. It is the heir of heavenly citizenship on earth whose name is registered in heaven. Closing term of the first four is, God the Judge of all—Following the Greek order of the words, Lunemann and others render this, To the Judge (who is) God of all. Alford, however, vindicates on good grounds the English translation.The last triad of our seven unfolds the nearer and dearer glories, under Jesus, of the New Covenant. They are, 5, the spirits of the Christian brethren now in paradise made perfect; 6, Jesus, who is the mediator of the covenant by which they are perfected; and, 7, the blood through which that consummation has been wrought. Yet even here, as the blood of the atonement reflects back upon the old covenant, so also the spirits of the ancient saints are presupposed as perfected. They are specially associated with Jesus, as being those already actually redeemed by him. Spirits—The disembodied in the intermediate state of paradise, or hades. Note, Hebrews 11:39-40; 1 Peter 3:10; Luke 24:39; Acts 7:59. Just— By faith, pardon, and sanctification. Made perfect—Not simply made perfect in holiness; not merely complete by the finishing of earthly life and the dropping of bodily infirmities; but brought through Christ to the completed stage of a glorified yet disembodied spirit. There is a perfected resurrection stage and state, the ultimate completion of completions and perfecting of perfections yet to come, even for these spirits made perfect. And these disembodied paradisaic spirits are waiting for us, for without us they cannot attain that final resurrectional perfection. 24. Jesus—As Moses at Sinai was the mediator of the old covenant, so Jesus at Zion is the mediator of the new. Centrally, this mediator stands in the picture amid the spirits made perfect by the blood. The blood of sprinkling—The true cleansing efficacy of the atoning death figured as a sprinkled blood. Bengel has several pages on the physical blood of Jesus, (dubiously followed by Alford in a few lines,) which strike us as a most repulsive superstition. Speaketh—The blood of Christ, like the blood of Abel, has a voice; and it speaks better things; for as the blood of Abel spoke wrath on his murderer, the blood of Jesus speaks pardon and salvation. The true reading seems to be, not better things, but simply better than. That of not being in the Greek, the true reading is, that speaketh better than Abel.In 18-24 we have a contrastive picture showing the gloom of the Judaistic and the glory of the Christian dispensation. It is introduced to show the fatal folly of the Hebrews’ selling their birthright, by apostatizing from the former to the latter. Our author now (25-29) emphasizes that folly by showing that Zion has its terrors on impenitence as terrible as those of Sinai. There is a law in the gospel, a penalty upon unbelief. God is a consuming fire (Hebrews 12:29) under every dispensation.In the Zionic dispensation there is a Speaker who speaks from heaven, as there was one in the Sinaitic who spoke from earth, 25. It is the same Speaker as he who shook the ground at Sinai; and he promises that once more he will shake the sky as well as ground. This Speaker, through both dispensations, is, therefore, the same, namely, Jesus-Jehovah, 26. And this promise of a greater shaking than that of Sinai signifieth a removing of the shaken things, namely, the old covenant; which removable things are thereby seen to be transient, yet implying an underlying permanent domain that is irremovable and eternal—the Messianic kingdom, Hebrews 12:27. We, accepting this irremovable and eternal kingdom, should serve God with godly fear, (28,) for the refuser to hear the earthly-heavenly Speaker will find a consuming fire in our God. 25. See—Uttered, as Delitzsch says, with the uplifted warning finger. Him—The Son of God, as the Jehovah and Logos of both Testaments. Spake on earth—In the trumpets, thunders, and voice from Sinai. Him that speaketh from heaven—Not simply the ascended Jesus; but the Logos, Lord alike of Sinai and Zion. For it was he who uttered the prophecy of Haggai, quoted next verse. It was the same I who shook the earth at Sinai, and who promised by Haggai to shake both heaven and earth at the first advent. 26. He—See note on the last verse. Then… now—At Sinai then, at Zion now. The former the inauguration of Mosaicism, the latter of Christianity. Earth… also heaven—Delitzsch and Alford labour painfully to refer the latter shaking to Christ’s second advent to judge the world. The antithesis, then, would be between the scene of Sinai and the final conflagration and renewal of the earth. This is, again, a very incongruous antithesis. The shaking of Sinai would be physically a very insignificant event, out of all comparison with such a mundane revolution as the earth’s destruction. Alford fully urges that “it is wrong to understand this shaking of the mere breaking down of Judaism.” But surely the overthrow of the old dispensation was as important an event as its first establishment. The inauguration of the new kingdom by Christ’s first advent was an immensely more stupendous event than the first inauguration of the law. Symbolically, Zion is, a far taller mountain than Sinai. As a physical phenomenon, the proper antithesis to the day of Sinai is the day of Pentecost. See our notes on Acts 2:1-4. On that day heaven and earth were shaken physically, and as broadly as at Sinai, and with an infinitely sublimer significance; a significance pervading all the Christian ages. 27. This word, (or formula,) Yet once more—The passage is quoted from Haggai 2:6, and reads, according to the Septuagint, “Yet once, it is a little while, and I will shake the heavens, and the earth, and sea, and dry land.” And, (Hebrews 12:21,) “I will shake the heavens and the earth.” This shaking of all, typified by the pentecostal physical shaking, is symbolically wrought with wonderful grandeur by the power spiritual, civil, and political of Christianity, through all the seas and lands of our earth. Removing… as of things that are made—Made in a deprecatory sense; fabricated, manufactured, in contrast with things intrinsically permanent and eternal. Things made are the transitory; things unmade are irremovable and forever remain. The forms of the Old dispensation were made, and so transient; the underlying kingdom of God is immutable, and must remain. 28. Receiving a kingdom—That kingdom, once underlying Mosaicism, now underlies Christianity. We stand, therefore, upon an immutable basis. On that basis we may serve God acceptably. Yet not with unmingled joy. A godly fear yet remains, not as to the trueness of our basis, not as to the faithfulness of God, but as to our own faithfulness. Our Hebrews may relapse from the true basis of Christianity to the false foundations of old Judaism—from Zion to Sinai. 29. For—Before this for the Greek has a most pregnant and. Its meaning is, And all this fear is right, for, etc. God… fire—Quoted from Deuteronomy 4:24, “For the Lord thy God is a consuming fire, even a jealous God.” It was a fearful reason given by Moses to warn them from forsaking the old covenant and apostatizing to idolatry; it is now repeated to warn these Hebrews against relapsing into obsolete Judaism. We might place the emphasis on our, and then the meaning would be, that the God of Zion is as retributive as the God of Sinai. But the true emphasis is upon fire, and the meaning is, that our God is not pure grace, but also justice. And with this most solemn sentence closes the author’s argument and exhortation against apostasy. 5. .—Admonitions and salutations to the Jerusalem Church, Hebrews 13:1-21.Though this epistle begins as a treatise and continues as an oration, it ends as a personal letter.1. Brotherly love—A single word, used in the classics of love between brothers and sisters. The Jews applied the word brother to any Jew; the Christians appropriated it from a racial use to a religious one. Remain—It had existed in past times; it was liable to be broken by tendencies to apostasy; let it be firm and permanent. Entertain strangers—A branch of brotherly love. The absence of hotels in the East made hospitality a cardinal virtue. The itinerant servants of Christ ever needed an itinerant home. Entertained angels unawares—A beautiful allusion to Abraham (Genesis 18) and to Lot, Genesis 19:1-3. Our author does not suppose that his readers will ever entertain an angel in like manner, but the entertainers of Christian ministers have often in past times found that they entertained something better than angels, namely, messengers of salvation to the family. The successive phrases, remain, be not forgetful, remember, are forms of reminder of virtues which had existed but were liable to perish from negligence. Many a Christian at the present day is lost to the Church because, in going to a new locality, he is received by the Church there with inhospitality and neglect. Christian sociality is a virtue of great churchly value, and ministers should emphasize it in their teachings. 3. Remember them that are in bonds—From the travelling brother to be entertained, transition is easily made to the brethren in prison. As bound with them—As if their bonds were your bonds, since ye are one in Christ, liable to the same persecutions. Suffer—The common lot of all in the body, and so demanding a common sympathy between those in common lot. To learn from our own sufferings to sympathize with sufferers is a very valuable piece of education—an education of the heart. 4. That social life may be peaceful married life must be pure. Marriage is honourable—The verb should, unquestionably, be in the imperative, like the main verbs in the three previous verses and in Hebrews 13:5. Render it, Let marriage be (held) among you honourable in all respects, and the marriage bed be undefiled; for (not but) fornicators and adulterers God will judge. The Greek attains a solemn emphasis, unattainable by the English, by closing the sentence with God. The implication is, men may disregard the law of chastity, legislators and judges may set human laws against it; but there is a final judge by whom it will be avenged—God. 5. Conversation—Your daily course and character in life. Covetousness—The enemy of hospitality, liberality, and peace. Content— Not excluding proper effort to better your condition, but securing tranquillity in the condition that results, and meeting all disadvantages with equanimity. For he—God. Hath said—Our happy equanimity is not based on a stoical reliance on self, but on a divine basis. The faithfulness of God underlies us. He and I, as Delitzsch tells us, are used in post-biblical Hebrew as mystical names of God. Never leave… forsake thee—In substance this promise repeatedly occurs in the Old Testament, but never in exact words. Thus one, a modification, occurs (Septuagint) in Joshua 1:5 : “I will never forsake thee nor overlook thee.” Yet it is remarkable that the exact words given by our author are found in Philo, 1:430, 26. It is by all agreed that the coincidence is too peculiar to be accidental. Lunemann says, “Possibly, as Bleek and De Wette believe, the author has quoted it directly from Philo. But possibly, also, the expression, as here found and in Philo, may have been stereotyped into a proverb.” Delitzsch suggests that the passage had assumed this form in the liturgical service of the synagogue, and thence may have been used by both Philo and our author. We know no law that forbids an inspired author to quote an uninspired. Paul quoted the Greek poets, Jude quotes the book of Enoch, and our author may have quoted Philo. 6. Boldly—Based on the primitive rock of God’s own promise, how bold may we not be! Helper—Psalms 118:6. What man—More properly, a direct question: What can man do? 7. Remember—As of the departed. Have the rule—Rather, the leaders of you. End of their conversation—The close and outcome of their life and career. The phrase suggests, but does not express, the martyrdom of at least some of their leaders. Long ago, nearly thirty years, Stephen was martyred, this our Paul having then consented. James, brother of John, was slain by Herod about twenty years previous; and James, bishop of Jerusalem, perhaps about two years before this epistle was received. Of course, during the thirty years since Stephen many a Church official had deceased, leaving a memory to which Paul could refer as exemplar. 8. What is (Hebrews 13:7) that end or outcome? It is Jesus Christ, the immutable. His double name is given in solemn emphasis. The eternity of his sameness consists in this, that the today is an ever movable standpoint. Take whatever to-day you please, and Christ was the same yesterday, and will be the same to-morrow, and so on forever. 9. Fixed on Christ, the immutable, be not carried about like a wind-whirled ship. The winds by which, as coming from different quarters, the ship is whirled and hurled about, are divers and strange doctrines. Probably the true reading is, Be not carried away; and then it suggests a being driven to an unknown destiny. Divers refers to their number and variety, strange to their unnatural and unchristian character. Established—Firmly based on the ever same Jesus Christ. With, or, rather, by grace, and not by meats. It is debated whether reference is here made to sacrificial meats eaten in idol temples or to meats ascetically avoided by religious vegetarians. But the altar of Heb 13:10 is undoubtedly suggested by the word meats in this verse, and so indicates a reference to sacrificial meats. And, as Lunemann well argues, profited seems to refer not to abstaining, but to the eating of meats. An altar—We Christians discard all Jewish controversy touching sacrificial meats, for we have a sacrificial altar apart from all Jews. To the question, What is it that our author designates by the term altar? an obvious answer is, “The table of the Lord,” whereon the emblem of the Victim is partaken, and from which all but the believing Christian are excluded. And, knowing as we do that the “table” existed in the full knowledge of our author, we cannot imagine that there should not have been in his mind some reference to it. Others have understood by altar the cross on which the real sacrifice was offered. But the real altar, or the deep reality symbolized by the word altar, has no material shape or nature. The “table,” the cross, and the altar, are all but terms and images by which the saving power of the atonement is represented, the participation of which is limited to living faith. The propitiatory merits of Christ are at once the table, the altar, and the food by which the sinner lives. No right to eat—For they possess not the faith by which that aliment is received. Serve the tabernacle—The tabernacle built by Moses in the wilderness, which was the scene and emblem of Hebrew sacrifices; and was succeeded, when Jerusalem became the capital, by the temple built by Solomon, and rebuilt by Zerubbabel, and re-rebuilt by Herod. The tabernacle was in the desert in the centre of the camp of the hosts of Israel, and our author, as matter of doctrine, refers to it as the primitive institution rather than to the later temple. Yet, while he uses the primitive words tabernacle and camp, he uses the word city in Hebrews 13:14, both being the same thing so far as the symbol was concerned. 11. For—To illustrate this separation between the faithful participant and unbeliever. As at the great day of atonement the sacrificed animal was carried out of the limits of camp or city, and burned; and as, similarly, Christ was led out of the city to be crucified, so do we, his followers, leave the symbolic “camp” or “city” of Judaism, and go out unto him. The Jew is in the camp, the city, and we are with the crucified One. Outside the city is the cross. Apart from the tabernacle is the Church, and in the Church is the true altar. The bodies of sacrificed beasts were generally eaten by priests or people. But there was one pre-eminent exception. On the great day of atonement the blood of the victim was brought into the sanctuary and sprinkled on the altar for sin, but the body of the beast, instead of being made a banquet for the people, was taken from the camp while in the desert, and from the city in later ages, and burned without. 12. Jesus, the antitype, in like manner suffered without the gate. Herein was pictured the divine secession from Judaism. The true sacrifice was limited by no city walls; was housed into no tabernacle or temple; was universal as the sky beneath which it was transacted. 13. Let us—The followers of the Crucified. Go—As he went. He went out of the material city, Jerusalem; we go out of the mystical city, Judaism.This is a striking proof that our epistle was addressed to Jerusalem.Bearing his reproach—The scorn, oppression, and persecution of the Jerusalem hierarchy and its partisans, under which our author’s beloved “Hebrews” were suffering. Let us go, is his cheering word of command; bearing his reproach, are his words of holy patience and defiance. 14. Here—In Judaism, the mystic old Jerusalem. The words have, we think, no reference to our transitory abode on earth. One to come— Christianity, the mystic new Jerusalem below, the earthly counterpart and preparatory for the New Jerusalem above. Though the localities outside the city of Jerusalem, where the victim was sacrificed, look bare and desolate, yet mystically, outside the old Judaism, there is the future evangelic city to come. There is the mystic temple, the true Church; within it is the true altar, the “table of the Lord,” the banquet of his atoning grace. From the old and past, let us go to the new and future. This symbolism of the mystical earthly Jerusalem must not be confounded with that of the celebrated new Jerusalem of Revelation xxi, though merging often in thought and in reality into it. 15. This mystical Jerusalem has also its sacrifice, namely, of the fruit of our lips, which is praise and thanks. In reference to man we endure reproach; yet to God our voice is holy song. Says Delitzsch: “According to a favourite Old Testament idea, thoughts are the branches and twigs, and words the flowers and fruit, which, rooted in the mind and heart, and springing up thence, shoot forth and ripen from the mouth and lips.” 16. Other sacrifices belong to this new city, namely, to do good and to communicate; that is, impart benefactions. 17. Have the rule over you—A prolix and not very correct rendering of words signifying (as in Hebrews 13:7) your leaders, or guides. Both verses imply certainly a distinction between laity and ministry. We have rather a distinct view of the Church polity at Jerusalem in Acts 21:18, (where see notes,) indicating that St. James was resident apostle with subordinate elders. The words obey, or trust, and submit, or yield, concede to, imply a mental position of trust and acknowledged authority. Our author endorses their ministry as true and faithful. They watch—That is, are sleepless, as vigilant shepherds. Account—To God in judgment. That refers to grief. 18. For us—Uniting the leaders and himself as a common subject of their prayers. Paul alone, of all the New Testament writers, asks the prayers of his readers. 1 Thessalonians 5:25; 2 Thessalonians 3:1. Live honestly—A slight reminiscence that his character had been questioned at Jerusalem. 19. But I—Narrowing from us in the last verse to himself alone. Restored—It was St. Paul who had once been with them, was snatched from them, is now detained from them, hopes to be restored to them. This entire passage to the end of the epistle demonstrates that it was written, not directly to a general section, as Palestine, but to a particular Church.Yet though addressed to the mother city, it was intended to be treasured and read in all the churches. 20. In the coming two verses the epistle proper closes, after the Pauline manner, with a benedictory prayer. It is offered with a glance of retrospect over the whole epistle. God of peace—The formula of Paul alone. See Romans 15:33; 1 Corinthians 14:23; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2 Thessalonians 3:16. The whole of this chapter has, beginning with brotherly love, churchly peace, unity, stability, and obedience to pastoral rule, as its key-note. And the whole epistle has Christian stability and unity under the atoning Christ as its object. Shepherd of the sheep—Under whom it should be one peaceful fold. Blood of the everlasting covenant—Whose import our epistle has so richly unfolded. It is through (or, rather, Greek, in) the blood of the covenant that the risen Jesus is the great Shepherd of the sheep. In that character, and in possession of the power of that atoning blood, he was raised from the dead. 21. Perfect—Symmetrical and complete. In every good work—In all well doing. A perfection of Christian life, not consisting only in internal emotion, or showing itself mainly by outward profession, but manifesting itself in all well doing, and rendering vocal profession less necessary. His will—Which is the expression of perfect right. Working in you—Whilst you cooperate with his working. God will not work effectually in us unless we work efficiently with him. To whom—The nearness of the word Christ induces many commentators to make whom refer to him; and thus to him would be ascribed glory for ever and ever. But the naming of Christ here is comparatively incidental, the main subject being God, (Hebrews 13:20,) so that the reference is more probably to him. Amen—This closes the epistle, and what follows is a personal postscript. 6. Postscript, Hebrews 13:22-25.22. Paul here makes earnest request for a considerate reception by the Hebrews of this epistle. I beseech you—His letter is full of solemn warnings and deep rebukes, and now, retracting nothing, he implores a patient acceptance. Exhortation—Though full of argument, the whole is exhortation—exhortation to persevere in Christian faith. Few words— Few, not as compared with his other epistles, but few in comparison with the vastness of the subject. Written a letter in few words—A reference to the brevity of his letter, characteristic of St. Paul alone of all the New Testament writers. Comp. Ephesians 3:3; Galatians 6:11. 23. Know ye—The Greek form may be either indicative or imperative. But it is clear that our writer introduces this remark here to inform the Hebrews that he hopes that Timothy will visit them with himself, and that requires the imperative. The words are very conclusive proof that the writer is Paul. For, 1. They accord with the relations of Paul with Timothy, appearing in every mention of Timothy, and with no other. 2. The terms in which Timothy is mentioned as οαδελφος, “the brother,” are precisely the terms in which Timothy is designated in 2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; and Philemon 1:1. The words is set at liberty, Delitzsch acknowledges are as well rendered sent on an official mission, (Acts 13:3; Acts 15:30;) and what that mission was we learn from Philippians 2:19 : “I trust in the Lord Jesus to send Timotheus shortly unto you.” This was written shortly before the epistle to the Hebrews, and fits with our present text so perfectly as to form a strong probability of unity. 3. If Timothy returns soon enough for Paul’s visit to the Hebrews, then they will come together; if not, Paul comes alone. Delitzsch says, that there is no apparent subordination of Timothy here; but assuredly there is. Paul’s visit to them is the main fact, Timothy’s is the incidental. Timothy is as subordinate in being an attendant on Paul’s visit, as he is in being sent on a mission by Paul to Philippi. 4. The words in regard to Timothy’s quick return curiously correspond with Paul’s words in Philippians 2:19; Philippians 2:24, where the same Greek word for shortly is used. In all this is an accumulation of coincidences not to be set aside. 24. Them that have the rule over you—Same word as in Hebrews 13:7; Hebrews 13:15, and signifying leaders. The antithesis here between leaders and all the saints implies a distinct and authorized drawn line between ministry and laity. The doctrine that such distinction is post-apostolical is inadmissible. And the duty of the latter to the former is expressed in Hebrews 13:17 (where see notes) in terms rarely used by modern Congregationalism. They of Italy— That is, (as the best criticism now interprets the Greek,) the Italian Christians. The Greek phrase is, οιαποτης ‘Ιταλιας, they from Italy. The German critic Bleek, in reviewing Stuart on Hebrews, maintained that the Greek απο signified that the they were away from Italy, and so the epistle could not have been written in Italy. But Stuart triumphantly quoted instances where the phrase simply implied origin, or birthplace, or residence. Thus John 11:1 : Lazarus, of (απο) Bethany; Lazarus being both a resident of the place, and at that time in Bethany. A salutation to the Hebrews at Jerusalem from so wide-spread a body as “Italian Christians” generally, might seem strange. But, 1. Paul says to the Corinthians, (1 Corinthians 16:19,) “The Churches of Asia salute you.” And St. Peter (1 Peter 1:1) addresses the Churches in Pontus, Galatia, Cappadocia, Asia, and Bithynia. 2. The leading body of Christians in Italy were doubtless known to Paul; his writing this epistle was doubtless known to them; he was authorized in spirit to salute the Jerusalem Church in their name. 3. What Church was more suitable or more likely to be saluted from Rome than the mother Church of all, in whose streets Jesus had preached, and without whose gates he was crucified—Jerusalem? And in this we have a strong confirmation of the judgment of Christian antiquity, unwisely impugned by modern “criticism,” that this epistle was written to the Church of that city. 25. Grace… all—Here, as said in our Introduction to this epistle, we have St. Paul’s own appointed sign-manual given to authenticate his own epistle. This was declared by him to be the “token” of his hand in the second one of his written epistles extant. 2 Thessalonians 3:17-18 : “The salutation of Paul with mine own hand, which is the TOKEN in every epistle: so I write, The grace of our Lord Jesus Christ be with you all. Amen.” In every one of Paul’s fourteen epistles is this token found. 1 Thessalonians 5:28; 2 Thessalonians 3:18; Galatians 6:18; 1 Corinthians 16:23; 2 Corinthians 13:14; Romans 16:24; Colossians 4:18; Philemon 1:25; Ephesians 6:24; Philippians 4:23; 1 Timothy 6:21; 2 Timothy 4:22; Titus 3:15. This seems to be a declaration by the author himself that he is no other than Paul.