Chapter XXVII (continued, part 29)
His MODE OF ADDKES3 is in it hortatory rather than commanding, just as we might have expected from St. Paul addressing the Jews. He does not write to the rxilcrs of the Jewish Christians, for in fact there was no exclusively Jewish Church ; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (eh. 13.7, 17, 24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative, of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Hebrews 13. 22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy .Spirit guided him to choose means best suited to tlie nature of the ends aimed at. Wordsworth notices a peculiar Pauline GreeA: construction, Romans
12. 9, lU., "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Hebrews 13. 5, lit., " Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural abso-
lute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not " it is written." So ch. 13. 18, " We trust we have a good conscience" is an altogether Pauline sentiment (Acts 23. 1; 24.16; 2 Corinthians 1. 12 ; 4.2; 2 Timothy 1. 3). Though he has not prefixed
his name, he has given at the close his universal token to identify him, viz., his apostolic salutation, " Grace be with you all ;" this " salutation with his own hand" he declared (2 Thessalonians 3. 17, 18) to be "his token in every Epis-
tle;" so 1 Corinthians 16. 21, 23; Colossians 4. 18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in St. Paul's lifetime ; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of Clement of Rome. This proves that, by whomsoever the body of the Epistle \^as committed to writing (whether a mere amanuensis writing by dictation, oi a companion of Paul by the Spirit's gift of interpreting tongues, 1 Corinthians 12. 10, ti'ansfuslng Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their centre, to which quarter it was first sent, received it as St. Paul's from the earliest times according to Cyril, Bishop of Jerusalem (a. d. 349). Jerome, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (ch.G. 4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times ; and was probably the main Instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is pecu-
liarly valuable, for it was founded by Mark, who was with Paul at Rome In his first confinement, when this Epistle seems to have been written (Colossians 4. 10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2 Peter 8.
15, 16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of tlie circum-
cision," to the Hebrew Christians dispersed in the East, salth, "As our beloved brother Paul hath written unto you,"
i. «., to the Hebrews; also the words added, "As also in all his Epistles," distinguish the Epistle to the Hebrews from the
rest, then he further speaks of It as on a level with " other Scriptures," thus asserting at once Its Pauline authoi-ship Mid Divine Inspiration. An interestine illustration of the power of Christian faith and love ; St. Peter, who had been
I%< IHynity of Ihe Son, HEBRE'WS I. by whom. God now Speaks.
openly rebuked by Paul (Galatians 2. 7-H), fully adopted what St. Paul wrote; there was no difference In the Uospel of the apostle of the circumcision and tliat of tlie apostle of ttie uncircunicision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apoxtle of the Gentiles; and on the otlier hand, Peter to open the Gospel-door to tlie Gentiles (Acts 10. 1, &c.), though being the apostle of the Jews ; thus perfect unity reigns amidst the diversity of agencies.
* Rome, in the person of Clement of Rome, originally received this Epistle. Then followed a period in which It ceased to be received by the Roman churches. Tlien, in the fourth centurj', Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches ; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.
It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, cf. ch. 13. 10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perliaps Alexandria. In the latter city were the greatest number of resident Jews next
to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, Wieselek tliinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria tliat the Epistle appears first to have come to the knowledge of Christendom. Moreover, " the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly " the people of God" (ch. 2. 17; 4. 9; 13. 12), " the seed of Abraham," i.e., as the primary stock on which Gentile believers are grafted, to which Romans 11. 16-21 corresponds; but he urges tliem to come out of the carnal eartlily Jerusalem and to realize their spiritual union to " tlie lieavenly Jerusalem" (ch. 12. 18-23; 13. 13). The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the LXX. Bengel thinks, probably (cf. 2 Peter 3. 15, 16, explained above), the Jews primarily, though not exclusively, addressed» were those who had left Jerusalem on account of the war and were settled in Asia Minor.
The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It
is reckoned among the Epistles, not at first generally acknowledged, along with James, 2 Peter, 2 and 3 John, Jude, and Revelation. A beautiful link exists between these Epistles and t?ie universally-acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. St. James is the link between the highest doctrines of Christianity and the universal law of moral duty—a commentary on the Sermon on the Mount—harmon-
izing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revela-
tion. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.
uniting in His one person the whole spectrum (v. 3). spake —the expression usual for a Jew to employ in addressing Jews. So St. Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," hut "said," itc. lu time past—From Malachi, the last of the Old Testament prophets-, for four hundred years, there had arisen no propliet, in order tliat the Son might be the more an oliject of expectation. [Bengel.] As God (the Father) is introduced as having spoken here; so God the Son,ch. 2. 3; God the Holy Ghost, ch. 3. 7. tUe ftvtUers— thejewisli fathers. The Jews of former days (1 Corinthians 10.1). liy— Greek, " ly." A mortal king speaks by his ambassador, not (as tlie King of kings) IN his ambassador. The Son is the last and highest manifestation of God (Matthew 21.34,37); not merely a measure, as in the propliets, but the lulnessof the Spiritof God dwelling
Ver. 1-14. The Highestof all RiiVELAXioNS is Given us ' V p jiu Son of God, who is Greater than the An(. who, having Completed Redemption, Sits Kntiironed at God's Right Hand. The writer, though not inscribing his name, was well known to those addressed (ch. 13. 19). For proofs of Paul being tlie author, see my Introduction. In the Pauline method, the statement of suliject and the division are put before tlie discussion ; and at the close, the practical follows the doctrinal portion. The ardour of Spirit in this Epistle, as in
1 John, bursting forth at once into the subject (without prelalory inscription of name and greeting), the more
effectivelj' strikes the hearers. The date must have been whilst the temple was yet standing, belbre its destruction,
70 a. d. ; some time before the niai tyrdoiii of Peter, who mentions this Epistle of Paul (2 Peter 3. lo, hi); at a time when many of the first hearers of the Ijord were dead. 1. at miwdry times- (?recA, " in many portions." All was not revi-aled to eacli one propliet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed ; to Abraham, the nation ; to Jacob, the trilie; to David and Isaiah, the family; to Mlcali, the town of nativity ; to Daniel, the exact time; to MaJachi, tlie coming of His forerunner, and His second advent; 1 li rough Jonah, His burial and resurrection; through Isaiali and Hosea, His resurrection. Each only knew In part; luit wiifii that whicli was perfect came in Messiali, that which was In pan was done away (I Corinthians 13. I'i). in cUvvrs inuuii<-r8—e. ff., internal suggestions, audible voices, the Urlni and Thutnmim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, In another by Kllas, and In another by MIcah ; Isaiah, Daniel,
In him bodily (John 1. 16; 3. 34; Colosslans 2. 9). Thus he answers the Jewisii objection drawn from their prophets. Jesus is the end of all prophecy (Revelation 19. 10), and of the law of Moses (John 1. 17 ; u. 40). it. in tlicse last days —In the oldest MSS. the Greek is, "At the last part of these days." Tlie Uabbins divided the whole of time Into " this age," or " world," and "the age to come" (ch.
2. 5; 6. T)). The days of Messiah were the transition period, or "last part of these days" (in contrast to "in times
piist"), the close of the existing dispensation, and beginning of tiie final dispensation of which Christ's second coining shall be the crowning consummation, toy his Son — Greek, " IN (His) Son" (John 14. 10). The true " Prophet" of (jod. "His majesty is set forth, (1.) Absolnfely hy XUe very name 'Son,' and by three glorious predicates, ' Whom He hath appointed,' 'By whoni He made the worlds,' 'Who sat down on the right hand'of the Majesty on high;' thus His course Is described from the beginning of all things till he reached the goal (t). 2, 3). (2.) Relatively, \a comparison with the angels, ti. 4 ; the con/icmaiion of this follows, and the very name 'Son' Is proved at t). 5; the 'heirship,' V. 0-9; the 'making the worlds,' t'. 10-12; tU«
anil lOzeklel, beheld different forms" (TnKonoRET] (cf. Numbers V2. 6-8). The Old Testament revelations were fragmentary in substJince, and manifold in form; the very mullitudf of prophets shows that they prophesied only i)i
'sitting at the right hand' of God, i'. 13, 14." His being made /K ir follows His sonship, nml preceded His making
part. In Christ, the revehitlon of Goil is lull, not In shilling hues of separated colour, but Himself the pure light,
Ihe worlds (Proverbs 8. 22, 2-! ; Kpheslans 3. 11). As theftrM
C/irwf s Exalted Poidtion, HEBKEWS I. Ills night to the. Tide Son nj God.
exalted Son of man (ch. 2. 5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at ditTercnt thnes in the Old Testament, did not bring man and God into personal union, as tlie manifestation of God in human flesh does, by Inheritance obtained—He always had tlie thing \\,-
Oegotten, He Is heir of the universe {v. 6), which he made Insirumentally, ch. 11.3, where "by the Word of God" answers to "by whom" (the Son of God) here (John I. 3). Christ was "appointed" (in God's eternal counsel) to creation as an office ; and tlie universe so created was assigned to Him as a Kingdom. He is "heir of all things" by right of creation, and especially by right of redemp-
self, viz., Sonship ; but "obtained by inheritance," according to the promise of the Father, i/ie name "Son,'- whereby He Is made known to men and angels. He Is " the Son of God" in a sense far exalted above that in which angels are called "sons of God" (Job 1.(1; 38.7). "The fulness of the glory of the peculiar name ' the Sou of God,' is unattainable by human speech or thought. All appellations are but fragments of its glory—beams united In it as In a central sun. Revelation 19. 12. A name that no man knew but He Himself." .'». For-Substantiating His having "obtained a more excellent name tlian the angels." unto which—A frequent argument in this Epistle Is derived from the silence of Scripture (v. 13; ch. 2. 16; 7. 3, 14). [Bengel.] this day have I begotten thee—(Psalm 2. 7.) Fulfilled at the resurrection of Jesus, whereby the Father "declared," t. e., made manifest His Divine Sonship, heretofore veiled by His humiliation (Acts 13. 33; Romans 1. 4). Christ has a fourfold right to the title "Son of God:" (1.) By generation, as begotten of God; (2.) by com?nw.?ion, as sent by God ; (3.) hy resurrec-
tion. The promise to Abraham that he should be heir of the world, had its fulfilment, and will have it still more
fully, in Christ (Romans 4. 13; Galatlans 3. 16; 4. 7). worlds—the Inferior and the superior worlds (Colossians
1. 16). Lit., ages with all things and persons belonging to them ; the universe, Including all space and ages of time, and ail material and spiritual existences. The Greek im-
plies, He not only appointed His Son lieir of all tilings before creation, but He also (better than "also He") made by Him the worlds. 3. Who being—by pre-existcnt and essential being, brightness of his glory Greek, the
effulgence of His glory. " Light of (from) light." [Nicene Creed.] "Who Is so senseless as to doubt concerning the eternal being of the Son? For when has one seen liglit without effulgence?" [Athanasios against Arius, Orat.
2.] "The sun is never seen without effulgence, nor the Father without the Son." [Theophylact.] It is became He is tlie brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His Divine glory (John 6. 62; 17. 5; cf. Wisd. 7. 25, 26, wliere similar things are said of wisdom), express Image " Impress." But veiled In the flesh.
tion, "the first-begotten of the dead" (cf. Luke 20.36; Romans 1. 4; Revelation 1. 5); (4.) by actual possession, as heir of all. [Bishop Pearson.] The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David, "I will be His Father, and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighbouring kings (2 Samuels.; P.salm 2. 2, 8, 9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets {Hcbreiv, anointed. Psalm 2,
" The Sun of God in glory beams
Too briglit for us to scan ; But we can face tiie light that streams
From the mild Son of man." (2 Cor. C. 18.)
of his personGreet, "of His substantial essence;" hy-
postasis, npholding all thingsGreeA-, "the universe."
6) on His " holy hill of Zion," as King of the Jews and of the whole earth, the antitype to Solomon, son of David. The "I" In Greek is emphatic; I the Everlasting Father have begotten thee this da,y, i. e., on this day, the day of thy being manifested Ps My Son, " the firstbegotten o{ tlie dead" (Colossians 1. 18; Revelation 1.5), when thou hast ransomed and opened heaven to thy people. He had been always Son, but now first was manifested as such in His oiK'e humljled, now exalted manhood united to His Godhead. Alford refers "this day" to the eternal generation of tlie Son: The day in which the Son was begotten
Cf. Colossians 1. 15, 17, 20, which enumerates the three facts In the bame order as here, by the word—Tlierefore the Son of God is a Person; for He has the word. [Bengel.]
JJis word is ffod'* word (ch. 11. 3). of his powtr—"The word" is the utterance which comes from His (the Son's) power, and gives expression to It. by hlinsrlf—Omitted in the oldest MSS. purged— Greefc, " made purification of
. . sins," viz., in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest M.S!^. Sin was the great uncleanness In God's sight, of which He has effected the purgation by His sacrifice. [Alfokd.] Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling tlie heavenl.v mercy-seat, come Into immediate contact witli God. Ebrard says, "The mediation between man and God, who was present In the Most Holy Place, was revealed in three forms: (1.) In sacrifices [typical propitiations for gailt] ; (2.) in the priesthood [the agents of those sacrillces];
liy the Fatlier is an everlasting to-day : there never was a 5'csterday or past time to Him, nor a to-morrow or future time: "Nothing there Is to come, and nothing past, but an eternal Now doth ever last" (Proverbs 30.4; John 10.
30, 38 ; IG. 28 ; 17. 8). The communication of tlie Divine essen<'e In its fulness, involves eternal generation; for the Divine essence has no beginning. But the context refers to a definite point of time, viz., tliat of His having entered on ti\e inheritance (v. 4). The "bi inging the firstbegotten Into the world" (v. 6), Is not subsequent, as AlFORD thinks, tot). 5, but anterior to it (cf. Acts 2. 30-,35). 6, And— G'jee/c, " But." Not only this proves His superior-
(3.) In the Levitlcal laws of purity [Levitical purity being attained by sacriflce positively, by avoidance of Levitlcal pollution negatively, the people being tliu.s enabled to come into the presence of God without dying, Deuteronomy 5. 26]" (Leviticus 16). sat down on the right hand of the Majesty on high—fulfilling Psalm 110.
ity, BUT a more decisive proof Is Psalm 97. 7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (cf. ch. 9. 11 ; 10. 5) as man, in His incarnation, nativity (Luke 2. 9-H), temptation (Matthew 4. 10, 11), resurrection (Matthew 28. 2), and future second advent in glory, angels were designed by (iod to be subject to Him. Cf. 1 Timothy 3. 16, " Seen of angels :" God manifesting Messiah as one to be gazed at with adoring love by heavenly Intelligences (]<;pheslans 3. 10; 2 Thessalonians 1. 9, 10; 1 Peter 3. 22). The fullest realization of His Lordship shall be at His second coining (Psalm 97.7; 1 Corinthians 15. 24, 25; Philippians 2.9). "Worship Him all ye gods" (" gods," <. c., ernlled beings, as angels), refers to God; but It was universally admitted among the Hebrews that God would dwell, in a peculiar sense. In Messiah (so as to be In the Talmud pluase, "capable of being pointed to with the finger' ^; and so what was said of God was true of, and to l)e fulfilled In. Messiah. Kimchi says that Psalms 03.-10I. contain lii 441
1. This sitting of the Son at God's right hand was by the act of the father (ch. 8. 1; Ephesians 1. 20) ; it is never used of His pre-existing state coequal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the pre.sence of God (Romans 8. 34): a relation towards God and us al)<)ul to come to an end when its object has been accomiilished
(1 Corinthians 15. 28). 4. Being made . . . better—by His exaltation by the Father (i>. 3, 13): in contrast to His being " made lower than the angels" (ch. 2. 9). " Better,"
<. e., superior to. As " being" (v. 3) expresses His essential being: so "being made" (ch. 7. 26) marks what He became In His a.s8umed manhood (Phllippians 2. 6-Uj. Paul shows that His humbled form (at which the Jews niiglit stumble) Is no objection to His Divine Messialisliip. As the law was given by the ministration of angels and Moses,
It was inferior to the Gospel given by the Divine Son, who both Ik {v. 4-14) as God, and has been made, as the
Christ is Preferred above the Angels, HEBKEWS I. holh in His Person and His Offux.
subordinate to the Divine Angel-" Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The Image is drawn from tlie custom of anointing guests at feasts (Psalm 23. 5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Psalm 2. 6, 8. So David, His type, was first anointed at Bethlehem (1 Samuel 16. 13; Psalm 89.20); and yet again at Hebron, first over Judah (2 Samuel 2. 4), then over all Israel (2 Samuel
them the mystcrjof Messiah. Goc". ruled *he theocracy In and through Him. the world—subject to Christ (ch. 2.
5). As "the first-begotten" He has the rights of primogenUure (Romans S. 29 ; Colossians 1. 15, 16, 18). In Deuteronomy 32. 43, tlie LXX. have, "Let all the angels of God woi'ship Him," words not now found in the Hebrew. This passage of the LXX. may have been in Paul's mind as to the form, but the substance is taken from Psalm 97. 7. The type David, in the Psalm 89. 27 (quoted in v. 5), is called "God's first-born, higher than the kings of the earth:" so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, as angels ("gods," Psalm 97. 7) ; for He is "King of kings and Lord of lords" (Revelation 19.16). In the Greek, "again" is transposed ; but this does not oblige us, as Alford thinks, to translate, "When He again shall have introduced," &c., viz., at Christ's second coming ; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scrip-
5. 3); not till the death of Saul did he enter on his actual kingdom, as it was not till after Christ's death that the Father set Him at His right hand far above all principality (Ephesians 1. 20, 21). The 45th Psalm in its first meaning was addressed toSolornon; but the Holy Spirit Inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy. 10. And—In another passage (Psalm 102. 25-27) He says. In the ^ie^lnnin.s—English Version, Psalm 102. 25, " of old :" Hebrew, " before," "aforetime."' LXX., "in the beginning" (as in Genesis 1. 1) answers by contrast to the end implied in " they shall perish," &c. The Greek order here (not in the LXX.) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. " (Christ is preached even in passages whei'e many might contend that the Father was principally intended." [Bengel.] laid the foundntion of— "firmly founded " is Included in the idea of the Greek, heavens plural: not merely one, but manil'old, and including various orders of heavenly intelligences (Ephesians 4. 10). works of thine hands—the heavens, as a woven veil or curtain spread out. 11. They—The earth and the heavens in their present state and form "shall perish" (ch. 12. 26,
ture"). English Version is correct (cf. Matthew 5. 33; Greek, John 12. 39). 7. of—The Greek is rather, " In reference to the angels." spirits—or "winds:" Who employeth His angels as the winds. His ministers as the lightnings ; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes." [Alford.] English Version, " Maketh His angels spirits," means. He maketh them of a subtle, incorporeal nature, Bwift as the wind. SoPsalm 18. 10, " A c/ien<6 . . . thewiugs of the wind." Verse 11, " ministering spirits," favours English Version here. As " spirits" implies the wind-like velocity and subtle nature of the Cherubim, so "flame of fire" expresses the burning devotion and intense allconsuming zeal of the adoring Seraphim (meaning " burn-
ing"), Isaiah 6. 1. The translation, " Maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psalm 104. 3, 4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here mai-ks "angels" and " ministers" as the subjects, and " winds" and " flame of fire," predicates. Schemoth Rabba says, " God is called God of Zebaoth (the heavenly hosts), because He does what he pleases with his angels. When He pleases, He makes them to sit (Judges 6. 11); at other times to stand (Isaiah 6. 2) ; at times to resemble women (Zechariah 5. 9)
27; 2 Peter 3. 13). "Perish" does not mean annihilation; just as it did not mean so in the case of " the. world that, being overflowed with water, perished" under Noah (2 Peter i. 6). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perisliing by fire (2 Peter 3.
12, 13). reuialnest—througli (so the Greek) all chajiges. aa ... a garment—(Isaiah 51. 6.) 13. vestureGrecA:, " an enwrapping cloak." fold them up—So the LXX., Psalm 102.
26; but the Hebrew, " change them." The Spirit, bjPaul, treats the Hebrew of the Old Testament, with independence of handling, presenting the Divine truth in various aspects; sometimes as here sanctioning the LXX. (cf. Isaiah 34. 4; Revelation 6. 14); sometimes the Hebrew; sometimes varying from bo'h. changed-as one lays aside a garment to put on ai.other. thou art the same (Isaiah 46.4; Malachi 3.6.; The same in nature, tliere-
at other times to resemble men (Genesis 18. 2) ; at times He makes tliom 'spirits;' at times, fire." "Maketh" Implies that, however exalted, they are but creatures, whereas the Son is the Creator {v. 10) : not begotten from
everlasting, nor to be worshipped, as the Son (Revelation
14. 7 ; 22. 8, 9). 8. O God—the Greek has the article to mark emphasis (Psaltn 45. 6, 7). for ever . . . rlglkteousness Everlasting duration and rightewtsness go together (Psalm
foi'e in covenant faithfulness to tby people, shall not fall Hebrew, " shall not end." Israel, in the Babylonian captivity, in Psalm 10'2., casts her hopes of deliverance on Messiah, the unchanging covenant-God of Israel. 13. Quotation from Psalm 110.1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Joshua 10. 24, 25). 14. ministering spirits—Relerring to w. 7, " spirits . . . ministers." They are Incorporeal spirits, us God is, but ministering to Him as inferiors, sent forth—presen't participle : " Being sent forth " continually , as their regular service in all ages, to minister Greek, " unto (t. e., for) ministry." for tliem— Greek, "on account of them," &c. Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of " those who are about to Inherit salvation " (so the Greek) : the elect, who believe, or shall be-
45.2; 89. 14). a sceptre of righteousness-ii/., "a rod of rectitude," or "straightforwardness." The oldest MSS. prefix "and " (< f. Esther 4. 11). 9. InltiuUy—" unrighteousness." Some oldest MSS. read, "Lawlessness." fhertfore—because God loves righteousness and hates Iniquity. God . . . thy God—Jerome, Augustine, &c.,
translate. Psalm 45. 7, "O God, thy God, hath anointed thee,
' whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here ; for It is likely the Son Is addressed " O God," us in r. 8. The anointing here meant Is not that at Ills baptism, when he solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy " (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniqxdty), wherewith, after Ills triumphant completion of His work. He has been anointed by the Katlier above His fellows (not only above us. His fellowmen, the adopted members of God's family, wliom "He
lieve, for whom all things, angels Included, work together
for good (Romans 8. 28). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their nilnistrut Ions to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, minister; Ho Is ministered to. They "stand " (Luke 1. 19) before God, or are "sent forth"
Is not ashamed to call His brethren," but above the angels, fellow-partakers In part with Him, though Infinitely His Inferiors, In the glories, holiness, and Joys of
he4i ven ; " sons of God," and angel-" messengers," though
We ought to be Obedient to ChriaL HEBREWS II. Why He took upon Him mtr Nature,
attestation of it." signs and wonders—performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs o( a Divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Acts 2.22,33); powers are miracles viewed as evidences of superhuman power, divers miracles Greek, " varied (miraculous) powers" (2 Corinthians 12. 12) granted to the apostles after the ascension, gifts, &c. Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (John 3. 34), but to us it is distributed in various measures and operations (Romans 12. 3, 6, &c. ; 1 Corinthians 12. 4-11). according to his owti will—God's
to execute the Divine commands on behalf of them whom He pleases to save ; He " sits on the right hand of the Maj-
esty on li igh " (V. 3, 13). He rules ; tliey serve;
Ver. 1-18. Danger of Neglecting so Great Sai-valioN, FIRST Spoken bv Christ; to whom, not to Angels, the New Dispensation was Subjected; Though He was for a time Humbled Below the
Angels: This Humiliation took place by Divine Necessity for our Salvation. 1. Therefore—Because Christ tlie Mediator of the new covenant is so far (ch. 1.) above all angels, the mediators of the old covenant, the more earnest— Greefc, " the more abundantly." heard— spoken by God (ch. 1. 1); and by the Lord (v. 3). let them lip—^t^., " flow past them " (ch. 4. 1). 3. (Of. f. 3.) Argument a fortiori, spoken by angels—The Mosaic law spoken by the ministration of angels (Deuteronomy 33.
free and sovereign will, assigning one gift of the Spirit to one, another to another (Acts 5.32; Ephesians 1.5). 5. For—Confirming the assertion, u. 2, 3, that the new covenant was spoken by One higher than the mediators of the old covenant, viz., angels. Translaie in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c. the world to come—Implying, He h<fg subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), V. 2, the political kingdoms of the earth (Daniel 4.
2; Psalm 6S. 17; Acts 7.53; Galatiaus 3.19). When it is
said. Exodus 20. 1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating
13; 10. 13, 20, 21; 12. 1), and the natural elements (Revelation 9.11; 16. 4), and even individuals (Matthew 18. 10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called " to come," or "about to be," as at the time of its being subjected to Christ by the Divine decree, it was as yet a thing of the future, and is
ill unison with His voice the words of tlie Decalogue. Whereas the Gospel was first spoken by the Lord alone, was steadfast— G-'reeA;, "was made steadfast," or "confirmed :" was enforced by penalties on those violating it. transgression—by doing evil ; lit., overstepping its bounds a positive violation of it. disobedience-by neglecting to do good: a negative violation of it. recompense (Deuteronomy 32. 35.) 3. we — who have received tlie message of salvation so clearly delivered to us (cf. eh. 12.
still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psalm 8., the realization is still " to come." Regarded from the Old Testament stand-point, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is " the world to come: ' Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come;" for Its manifestation in glory is yet future. "This world" is used In contrast to express the present fallen condition of the world (Ephesians 2. 2). Believers belong not to this present world-course, but by faith rise in spirit to " the world to come," making it a present, though internal, reality.
25). BO great salvation—embodied in Jesus, whose very name means salvation, including not only deliverance from foes and from deatli, and the grant of temporal blessings (which the law promised to tlie obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (v. 10). -which-" inasmuch as il is a salvation which began," &c. spoken by the I^onl—as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (v. 2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (cf. v. 5). Angels recognize Him as "the Lord" (Matthew 28.6; Luke 2. 11). conArmed unto us—not by penalties, as the law was confirmed, but by spiritual gifts (v. 4). by them that heard htm—(Cf. Luke 1. 2.) Though Paul had a special and independent revelation of Christ (Galatians 1. 16, 17, 19), yet he classes himself with those Jews whom lie addresses, " unto us;" for like them in many particulars (cz. gr., the agony in Gethsemane, ch. 5. 7), he was dependent for autoptic information on the twelve apostles. So the dwoourses of Jesus, ez. gr., the Sermon on the Mount, and the
Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted In the New Testament. For man's nature isexaltedi In Christ now, so that angels are our "fellow-servants"' (Revelation 22. 9). In their ministrations they stand oni a different footing from that on which they stood towards us in the Old Testament. We are " breihren" of Christ; in a nearness not enjoyed even by angels (v. 10-12, 16). 6.. But—It is not to angels the Gospel kingdom is subject,. but, &c. one . . . testlfled—The usual way of quotings Scripture to readers familiar with it. Psalm 8. 5-7 praisesJehovah for exalting man, so as to subject all the worksof God on earth to him: this dignity having been lost byv the first Adam, is realized only in Christ the Son of raan^. the Representative Man and Head of our redeemed, race. Thus Paul proves that it is to man, not to angels, thati God has subjected the " world to come." In v. 6-8, man 1bspoken of in general ("him . . . him . . . his"); then at t>.
first proclamation of the Gospel kingdom by the Lord (Matthew 4. 17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give, than to receive" (Acts 20. 35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, v. 1,2, "Spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on
\ls Independent call to the apostleship of the Gentiles;
l.t his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (cf. Acts 1. 21; 10. 41): so
'.u his sermon to the Jews In Antloch of Pisidia (Acts 13.
31); and " he only appeals to the testimony of these apostles in a general waj'. In order that he may bring the Hebrews to the Lord alone" [Bengel], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine an-l Syria (or those of them dispersed In Asia Minor [BenQBL], 1 Peter 1. 1, or in Alexandria) were primarily addressed In this Epistle; for of none so well could it be •aid, the Gospel was confirmed to them by tlie immediate nearers of the Lord: the past tense, "was coiiflrrned," Implies some little time had elapsed since this testification by eye-witnesses. 4. iAcm—rather, "God also (as well as Christ, v. 3] bearing witness to U" , , . "Joining in 7C
9, first Jesus Is introduced as lulfllling, as man, all theconditions of the prophecy, and through death pasein^ Himself, and so consequently bringing us men, His- " brethren," to "glory and honour." What—How In-- significant in himself, yet how exalted by God's grace t
(Cf. Psalm 144. 3.) The Hebrew, Enoah and Bcn-AOatri, express man and Son of man in his weakness: "Bon ot' man" is here used of any and every child of man.- umllket seemingly, the lord of creation, sucli as he was originally (Genesis 1. and 2.), and such as he Is dosiguecli tO' li* (Psalm 8.), and such as be actually Is by title and shall hereafter more fully be in the person, of; and in union 4iS
All Tliinf/s Subjected lo Christ, HEBREWS II. By Hbh end to Ilim are (dl HiingK
wllh, Jesiis, pre-eminently the Son of man (f. 9). art mliidriil— as of one absent, visitrst loolcest after liim, as one piest lit. 7. a little—Not as Bengel, "a little time." tlian the angt'ls Hebrew, "than God," Elohim, i. e., the abstract (jiialities of God, such as anyels possess in an in-
sufTering as the way to His being "perfected"' a« "Captain of onr salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of
all things, and by whose operation all things exist, in brInging-The Greek is past, "Having brought as Hi did," viz., in His electing purpose (cf. "Ye are sons," viz., in His purpose, Galatlans 4. 6; Ephesians 1. 4), a purposa which is accomplished in Jesus being "perfected through sufferings." many—(Matthew 20. 28.) "The Chu roll" (o,
feiior form, viz., heavenly, spiritual, incorporeal natures. Man, In his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emp-
tied Himself of the externals of His Divinity (JS'ole, Philjppians 2. 6, 7), was in His human nature "a little lower than the angels;" though this is not the primary reference here, but man in general, crowiiedgt lilin tvlth glory and lionour—as the appointed kingly vicegerent of God over this earth (Genesis Land 2). and didot set him over the works of thy hands—Omitted in some of the oldest MSS. ; but read by others and by oldest verBions: so Psalm 8.6, "Thou madest him to have dominion over the works of thy hands." 8. (1 Corinthians 15. 27.) For In that—f. e., "For in that" God saith in the %th Psalm, " He put the all things (so the Greek, the all thinirs just mentioned) in subjection under him (man), He
12), "the general assembly" (ch. 12. 23). sons—no longer children as under the Old Testament law. but sons h~ adoption, nnto glory—to share Christ's "glory" (v. 9;
cf. r. 7; John 17.10,22,24; Romans S. 21). Sonship, holiness (v. 11), and glory, are inseparably joined. " Suflering," "salvation," and "glory," in Paul's writings, often go together (2 Timothy 2. 10). Salvation presupposes destruction, deliverance from which for us required Christ's "snfferings." to make . . , perfect to consummate ; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the Ijrighter and more perfect." [Chbysostom.] Bringing to the end of troubles, and to the goal full of glorj': a metaphor from the contests in the public games. Cf. "It is finished," Luke 24,
left nothing," &c. As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (cf. 1 Corinthians 3. 21, 22). Bnt now— as things now are, we see not yet the all things put under man. 9. But—We see not man as yet exercising lordship overall things, "but rather. Him who was made a little lower than the angels (cf. Luke 22. 43), we behold (by faith : adilTerent Greek verb from that for 'we see,' v. S, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look
26; John 19.30. I prefer, with Calvin, understanding, "to make perfect as a completed sacrifice:" legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is trayislated ch. 7. 28; cf. Ma7-gin) by the finished expiation of His death, as onr perfect High Priest, and .so our "Captain of salvation" (Luke 13. :?2). This agrees with v. 11, "He that sanctifieth," i. e., consecrates them by Himself being made a consecrated offering for them. Soch. 10. 14, 29; John 17. 19: by the perfecting of His consecration for them in His death. He perfects their consecration, and so throws open access to glory (ch. 10.
at,' implies the direction and intention of one deliberately regarding something which he tries to see: so ch. 3. 19;
10. 25, Greek), viz., Jesus, on account of His suffering of death, crowned," Ac. He is already crowned, though unseen by us, save by faith; hereafter all things shall be Bublected to Him visibly and fully. The ground of His exaltation is "on account of His having sufTtred deatli"
19-21; ch. 5. 9; 9.9, accord with this sense). Captain of, So:.—lit., Prince-leader ; as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (.\cls 13.30). The same Greek Is in ch. 12. '2, "Author of our faith." Acts 3.15, "Prince of life" (5. 31). Preceding others by His example, as well as the originator of our salvation. 11. he that sanctilleth—Christ who once for all consecrates His people to God (Jude 1, bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for thenr in His being made "perfect (as their expiatory sacrifice) through sufferings" (v. 10; ch. 10. 10, 14, 29; John 17. 17, 19). God in His electing love, by Christ's finished work, perfectly sanctifies Iheni to God's service and to heaven once for all; then they are progressively sanctified by the transforming Spirit. "Saiictiflcation is glory working in embryo; glory is sanctification come to the birth, and manifested." [Alfoud.] they who are sanctlHed— C/reeA:, "they that are being sanctified" (ef. the use of "sanctified," 1 Corintliians 7. 14). of oneFather, God : not in the sense wherein He Is Father of all beings, as angels; for these are excluded \fy the argument
(v. 10; Philipplans 2.8, 9). that He by the graeeof God— (Titus 2. 11; 3. 4.) The reading of Oriqen, "That He leithout God" (laying aside His Divinity; or, for every being save God; or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the MSS. The "that," Ac,
is connected with "crowned with glory," &c., thus: His exaltation after sufTerings Is the perfecting or consummation of His work (v. 10) for us: without it His death would have been luefTectual; with it, and from it, flows the result that His tasting of death is available for (in belialf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood
fts the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular : not merely " for all men"), ch. t. 11; 9. 2i; 1 John 2.2. "Taste death," implies his personal experimental undergoing of death: death of the body, and death (spiritually) of the soul. In His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death. In order to persuade them to be bold In meeting It, tasted It Himself, thougli He had no need" [Chrysostom] (v. 14, 15). 10. For—Giving a reason why "the grace of God" required that Jesus "should taste death." It became him—the whole plan was [not only not derogatory to, but] highly becoming God, tliough
(v. 16); but as He Is Father of His spiritual human sons, Christ the Head and elder Brother, and His believing people, the members of the body and family. Tlius, this and the following verses are meant to justify liis having said, "many sons" (v. 10). "Of one" is not "of one father Adam," or "Abraham," as Bengel, Ac, suppose. For the Saviour's participation in the /oiojies* of our humanity
is not mentioned till v. 14, and then as a consequence of what precedes. Moreover, "Sonso/ t,'o(J" Is, In Scripture usage, the dignity obtained by our union with Christ; and our brotherhood with Him Hows from Ood being //w and our Father. Christ's Sonslilp (by generation) in relation to God is reflected in the sonship (by adoption) of His brethren, he U not ashamed-though being the Son of Ood, since they have now by adoption obtained a like dignity, so that His majesty Is not cou)proiuised by brotherhood with them (cf. cli. 11. 16). It Is a striking feature in Christianity that it unites such amazing contrasts as "our brother and our God.' L'rHOLUCK.j "God makes of sons of men sons ol God, because God hath made of the Son of God the Son of man " [ST. AU»
unbelief considers It a disgrace. [Bengel.] An answer to the Jews, and Hebrew Christians, whosoever, through
Impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ trucifled. The Jerusalem Christians especially were
llal)le to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, jus-
tice, and wisdom of God. for whom—God the Father (Romans 11. 3C; 1 Corinthians 8.6; Revelation 4.11). Jn Colossiaus 1. lit the same Is said of Clirist. all things
43o-eek, "the universe of things," "the all things." He nces for "God," the perlplirawis, "Him for wliom . . . liy whom are all thlnBs," tomark the becomiugness of Christ's
HEBREWS II.
n^riVf took upon Him our Xature,
tfiai Be micjld be like His Brethren,
GUSTiNE on Psalm 2.] 13. (Psalm 22. 22.) Messiah de-
overcame death. " Jesus sufTering death overcame; Satau wielding death succumbed." [Bengei,.] As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil ; for in Him there was His humanity to attract the Devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, "Mois mortis morti mortem nisi morte tulisset, JElevnse yitm janua clausa foret." Had not death by dealh borne to death the death of Death, the gate of eternal life would have been
i^laies tlie name of the Father, not known fully as Chrisfs Father, and therelore their Father, till atUr His criu-ittxiou (Jolin 20. 17), among His brethren ("the Church,"
i. e., the congregation), that they in turn may praise Him (Psa:m 22. 23). At i'. 22, the 22d Psalm, which begins with
Cliilst's cry, " My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumpli, prefigured by the same in the experience of David, will I sing—as leader of tlie choir (Psalm 8. 2). 13.1 will put my tnist in him—From the LXX., Isaiah 8. 17, which immediately precedes the next quotation, "Beliold, I and the children," &c. The only objection is, the following words, "and again," usually Introduce a new quotation, whereas these two are parts of one and the same passage. However, this objection is not valid, as the two clauses express distinct ideas; " I will put my trust in Him " expresses His filial confidence in God as His Father, to whom He flees from His
closed, destroy lU,," render powerless:" deprive of all power to hurt His people. " That thou migliest still the enemy and avenger " (Psalm S. 2). Tlie same Greek verb is used. 2 Timothy 1. 10, "abolished death." There is no more death for believers. Christ plants in them an undying seed the germ of lieavenly immortality, though believers have to pass through natural death, poivcr—.Satan
is "strong" (Matthew 12. 29). of death—Implying ttiat
sutferings, and is not disappointed ; which His believing bretliren imitate, trusting solely in the Father through Christ, and not in thetr own merits. "Clirist exliilnted
(iea//t itself is a poti'er which, though originally foreign to human nature, nowreigns over it (Romaiiso. 12; 6.9). The power which death has Satan wields. Tlie author of sin
tliis 'trust,' not for Himself, for He and the Father are one, but for His own people " (v. 16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell (Philippians 1. 16). [Bengel,.] Behold I «n<l the children, <tc.—<Isaiah 8. 18.) " Sons " [v. W), " bretliren "
Is the author of its consequences. Cf. "power of the enemy" (Luke 10. 19). Satan lias acquired over man (by God's law. Genesis 2. 17; Romans 6. 23) the power of death by man's sin, deatli being the exeeutionerof sin,andman being Satan's " /ai(/«; captive." Jesus, by dying, has made the dying His own (Romans 14. 9), and has taken tlie prey from the mighty. Death's power was manifest; who wielded that power, lurking beneath it, is here expressed,
(f. 12), and "children," Imply His right and property in them from everlasting. He speaks of them as "cliildren "
of God, though not yet In being, yet considered as such in His purpose, and presents them before God the Father, who has given Him tliem, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah ") typically represented Messiah, who Is at once Father and Son, Isaiali and Immanuel (Isaiah 9. 6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah ; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater dell verance wrought by Messiah. Clirist, the antitypical Prophet, similarly, instead of the human confidences of His age. Himself, and with Him God the Father's children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," cf. Isaiah 9.6, "Father;" and " His *eerf," 53. 10) led by Him, trust wholly in God for salvation. Tlie official words an<l acts of all the prophets find their antitype in the Great Prophet (Revelation 19. 10), just as His kingly office is antitypical to that of the theocratic kings ; and His priestly
viz., Satan. Wisdom 2. 24, "By the envy of the devil, death entered into the world." 15. fear of death—even before they had experienced its actual power, all their lifetime —Such a life can hardly be called lile. subject to boudago —lit., "subjects o/^ bondage;" not merely liableto it, butenthralled in it (cf. Romans 8. 15; Galatians 5. 1). Contrast witli this bondage, the glory of the " sons " {v. 10). " Bond- .age" is defined by Aristotle, "The living not as one chooses;" "liberty," "the living as one chooses."' Christ by delivering us from the curse of God against oursin, has taken from death all that made it formidable. Dealh, viewed apart from Clirist, can only fill with horror, if the sinner dares to think. 10. For verily— Greek, " For aswa
all know ;" " For as you will doubtless grant." Paul probably alludes to Isaiah 41. 8; Jeiemiah 31. 32, LXX., froiu which all Jeivs would know well that the fact here stated as to Messiah was what the prophets had led them to expect, took not on him, &c.—rather, "It is not angels that He is helping (the present implies duration) ; but it is the seed of Abraham that He is helping." The verb is lit.,
to help by taking one by the hand, as in ch. 8. 9, "When I took them by the hand," &c. Thus it answers to "succour," V. 18, and " deliver," v. 15. "Not angels," who have no flesh and blood, but "the children," who have " flesli and blood," He takes hold of to help by "Himself taking part of the same " (v. 14). Whatever effect Christ's work may have on angels. He is not taking hold lo help them bysufteringin their nature to deliver them from death, as in our case, seed of Abraliam—He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that lie excludes the Gentiles (i'. 9, " lor every man "), who, when believers, are the seed of Abraham spiritually
office to the types and rites of the Aaronic priesthood. 14. He who has thus been shown to be the "Captain (Greek, Leader) of salvation " to the " many sons," by trusting and
triffering I'llie them, must therefore become man likethem. In order that His death may be efficacious for them. [Al,- FORD.] thechlldren—before mentioned (i'. 13;; those existing in His eternal purpose, though not In actual being, are partaker* of—/i/., " have [in His purpose] been partakers " all In common, flesh and blood Oreek oldest MSS. have " blood and flesh." The innerand more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable eleivieiit, the
flesh ; also, with reference to Christ's blood-sheddimj with a view to which He entered into community with our cojvjorecd life. "The llfeof the Jlesh Is in the blood; it is I lie blood that maketh an atonement for the soni " (Leviticus 17. II,
(cf. V. 12; Psalm '22. "22, 23, 27), but direct reference to them, such as is In Romans 4. 11, 12, 16; Galatians 3. 7, 14, 2,S, 29, would be out of place in his present aiguiiieiit. It is the sanieui gument lor Jesus being tlie Christ wiiich Mattlutw, writing Ills Gospel lor the Hebrews, uses, tractiiig tlie genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on whicli iluj Jews especially prided themselves (el. Romans 9. 4, 5). 17. Wherefore Greek, "Whence." Fouml in y'Mu/'.v speech, Acts 20. 19. In all things—which are incidental to niHiiliood,
11). llkewlae Greek," \n a somewhat similar manner;" not altogether In a like manner. For He, unlike them, was conceived and born not in sin (ch. 4. 15). Hut mainly " In like manner;" not in mere setitblanve of a body, as the I)oce tie heretics taught, took part of—participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin ; so Jesus became our nearest
>f kin by His assumed humanity, in order to be our Redeemer, that through death—wliU:li He could not have undergone as (*od '"it onl.v by becoming man. Not liy Alioighly power bu'. • b,u Hi' cIcUJi'' (so the Greek) He
tlie being liorn, nourlslied, growing up, suite ri iig. {iin is not,
In tile oi iginal constitution of man, a necessary u( tendaal of manhood, HO He had uosiu. it behooved lilm—by morai
Christ, being Tempted, can Succow «s. HEBEFAVS III. Clirist is more Worthy luan Muni'*.
the jn-nphet by whom "God in times past spake to the
necessity, considering what tiie Juntioo an-l love of Goil
fatliers," being the mediator ot tlie law, Paul deems it necessary now to stiow that, great as was Moses, the Sou of God is greater. Ebraku in Alford remarks, The angel of the covenant came in tlie name of God before Israel; Moses in the name of Israel before God; whereas
required of Him as Mediator (of. cli. 5. S), the office whii U
lie had voluntarily undertaKen in order to "help" man
(V. 16.) htg brethren— (v. 11)—" the seed of Abraham"
10), and so also the spiritual seed, His elect out of all mankind, be—rather as Greek, "that He might become High
Priest;" He was called so, when He was " made perlect by the things which He suffered" (i;. 10; ch. 5. 8-10). He was
tiie high priest came both In the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve trlljes on his breast) before God (Exodus 28. 9-29, 36, 38). Now Christ
actually made so, when He entered within the veil, from which last flows His ever-continuing intercession as
is above the angels, according to chs. 1. and 2., because (1.) as Son of God He is higher; and (2.) because manhood, though originally lower than angels, is in Him exaltec*. above them to the lordship of "the world to come," inasmuch as He Is at once Messenger of God to men, and also atoning Priest-Representative of men before God (ch. 2.
Priest for us. The death, as man, must first be, In order
that the bringing In of the blood into the heavenly Holy Place might follow, in which consisted the expiation as High Priest, merclfol—to " the people" deserving wrath by "sins." Mercy \s. a prime requisite In a priest, since
his ofiQce is to help the wretched and raise the fallen : such mercy is most likely to be found in one who has a fellow-
17, 18). Parallel with this line of argument as to His superiority to angels (ch. 1. 4) runs that which here follows as to His superiority to Moses (ch. 3. 3) : (1.) Because as Son over the house, He is above the servant in the house {v. 5,
feeling with the afflicted, having been so once Himself (ch.
4. 15); not that the Son of God needed to be taught by suf-
fering to be merciful, but that In order to save us He needed
6), Just as the angels ^xere shown to be but ministering (serving) spirits (ch. 1. 14), whereas He is the Son (r. 7, 8);
to take our manhood with all its sorrows, thereby qualifying Himself, by experimental suffering with us, to be our sympathizing High Priest, and assuring us of His entire
('2.) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Hin? (eh. 4. 1-11), through His being not merely a leader ancj lawgiveras Moses, but alsoa propitiatory High Priest (ch
fellow-feeling with us in every sorrow. 8o in the main Calvin remarks here, faithful—true to God (ch. 3. 5, (!) and to man (ch. 10. 23) In the mediatorial office which He has undertaken. High Priest—which Moses was not, though "faithful" (ch. 2). Nowhere, except in Psalm 110., Zecharlah 6. 13, and In this Epistle, is Christ expressly
4. 14; 5. 10). 1. Therefore— Greefc, "Whence," i. e., seeing we have such a sympathizing Helper you ought to " con sider attentively" . . . "contemplate ;" fix your eyes an</ mind on Him with a view to profiting by the coutera plation (ch. 12. 2). The Greek word is often used by Luke Paul's companion (Luke 12. 24, 27). brethren—in Christ, the common bond of union, partakers—"of tlie Hoi) Ghost." heavenly calling—coming to us from heaven, and leading us to heaven whence it comes. Phillppianf
called a Priest. In this Epistle alone His priesthood is professedly discussed ; whence it is evident how necessary
is this book of the New Testament. In Psalm 110., and Zechariah 6. 13, there is added mention of the kingdom of Christ, which elsewhere is spoken of without the priesthood, and that frequently. On the cross, whereon as Priest He offered the sacrifice. He had the title " King" inscrilied over Him. [Bengel.] to make reconciliation for the sins—rather as Oreek, "to propitiate (in respect to) the Kins;" "to expiate the sins." Strictly Divine justice is • propitiated ;" but God's love is as much from everlasting as His Justice; therefore, lest Christ's sacrifice, or its typical forerunners, the legal sacrifices, should be thought
3. 14, "the high calling;" Greet " the calling above," i. e. heavenly, the Apostle and High Priest of our profea* slon—There is but one Greek article to both nouns, " Him who is at once Apostle and High Priest" Apostle, as Ambassador (a higher designation than " s^n^eV-messenger) sent by the Father (John 20. 21), pleading the cause of God
ii'ith lis ; High Priest,RS pleading our cause ivith God. Both His Apostleship and High Priestliood are comprehended in the one title. Mediator. [Bengel.] Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of
to be antecedent to God's grace and love, neither are said in the Old or New Testament to have propitiated God
otherwise Christ's sacrifices might have been thought to l>ave first induced God to love and pity man, instead of
(as the fact really is) His love having originated Christ's
tlie delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Matthew 21. 37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the P'ather's (John 20. 21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers In the synagogue in tlie name of all, and for
sacrifice, whereby Divine Justice and Divine love are harmonized. The sinner is brought by that sacrifice into God's favour, which by sin he had forfeited; hence his right prayer Is, "God be propitiated (so the Greek) to me who am a sinner" (Luke 18. 13). Sins bring death and "the fear of death" (v. 15). He had no sin Himself, and " made reconciliation for the iniquity" of all others i Dan-
iel 9.21). of the people—"the see<l of Abraham" (c. 16); the literal Israel first, and then (in tlie design of God), through Israel, the believing Gentiles, the splrltuiil Israel
(1 Peter 2. 10). 18. For—Explanation of how His being made like Kis brethren in all things has made Him a merciful and faithful High Priest for us (v. 17). In that— ratlior as Greek, "wherein He suffered Himself; having been tempted. He Is able to succour them that are being trmptrd" in the same temptation ; and as "He was tempted (tried and afllicted) In all points," He is able (by the power of sympatJiy) to Rxiccour us In all possible temptations and trials Incidental toman (ch. 4. 16; 5.2). He Is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that Is on the sea-shore" (1 Kings 4. 29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling."
all. So Jesus, " the Apostle of our profession," Is delegated to intercede for the Church before the Father. The words " of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offlces oomblned, and in a more eminent degree than either, which those two brothers held apart. " Profession," or "confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess, a. He first i\otes the feature of resetnbltrnce between Moses and Christ, In order to conciliate the Hebrew Christians whom He addressed, and who still entertjilned a very high opinion of Moses ; he afterwards brings forward Christ's superiority to Mo.scs. Who was falthftU—Tlie
Greek Implies also that He still Is faithful, viz., our mediating High Priest, faith fill to the trust God has assigned Hliii(cli.2. 17). So Moses in God's /loiac (Numbers 12.7). appointed Mm—" made Him" High Priest; to be suppiled from the preceding context. Greek, "made;" ao In ch. 5. 5; 1 Samuel 12.6, Margin; Acts 2.30; so the Oreek
Ver. 1-19. Thk Son of God Ghfater than Moses, wherefore unbelief towards him will, incur a Heavikh Punishment than befell Unbelievino 1.1KAEL in the Wilderness. As Moses especially was 446
Jftm( more Worthy than Moses. HEBREWS III. The Danger of our Unbelief in Him.
futhers. Not as Alford, with Ajibrose and the Latins, " Cyealed Him," t. e., as man, in His incarnation. Tlie likeness of Moses to Messiah was foretold by Moses himself (Deuteronomy 18. 15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior. 3. For—Assigning the reason why they should "consider" attentively "Clirist"
of as the agent in hardening, the phrase usually is. " harden his neck," or "back" (Nehemiah 9. 17). provocation . . . temptation— Massah-meribali, translated in Margin, "tentation . . . cliiding," or "strife" (B-xodus 17.
1-7). Both names seem to refer to that one event, tlie murmuring of the people against the Lord at Rephidim for want of water. The first offence especially ouglit to be guarded against, and is the most severely reproved, as
(v. 1), highly as they regard Moses who resembled Him in /aith/ulness (v. 2). waa —Qreek, "has been." coiuite«t worthy of more glory—by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (ch. 1. 13). butlded the house Oreek, " i nasmuch as He hath more honour than the house, who prepared it," or " established it." [Alford.] Tlie Greek verb is used purposely instead of " builded," in order to mark that the iDuilding meant is not a literal, but a spiritual liouse ; the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it witli "living stones" ancJ fitting "servants." Tlius, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) Is greater tlian the house so established, including the servants. He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of whicli Mosses was but a part. GUrry is the result of honour. 4. Some one must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He wlio established all things, and therefore tlie spiritual house in question, is God). Christ, as being instrumentally tlie Establisher of all things, must be the Establisher of the house, and so greater than Moses. 5. faithful In all his house—i.e., in all God's house (v. 4). sei-vant— Not here the Greek for "slave," but "a ministering attendant;" marking the high office of Moses towards God, though inferior to Christ, a kind of steward, for a testimony, &c.—In order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (ch. 8.5; 9.8, 23; 10.1). 6. But Christ—was and is faitliful