Bible Commentary (1871–1879 Edition)
Sftiriiual Effects of Baptism. TITUS III. Tilus is to Reject Heretics.
works ") are " good and profitable unto men," whereas no such practical results flow from " foolish questions." So Grotius and Wiesingek. But Ai.roRD, to avoid the tautology, " these (good works) are good unto men," explains, " these truths" (v. 4-7). 9. foolish Greek, " insipid ;" producing no moral fruit. "Vain talkers." genealogies —akin to the "fables " (see Note, 1 Timothy 1. 4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of oeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, i. e., discussions. Cf. " disputer of this world (Greek, dispensation)." strivings about the law— about the authority of the "commandments of men," which they sought to confirm by the law (ch. 1. 14; Note, 1 Timothy 1. 7), and about the mystical nipaning of the various parts of the law in connection with the " genealoroyal priesthood." "Baptism by the Spirit" (whereof water-baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Cliurcli is tlie visible community of tlie redeemed, so lie speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he liere asserts of outward baptism whatever is involved in the believing appropriation of the Divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Galatians 3. 27 ; language liolding good only of those in whom the inward living communion and outward baptism coalesce. " Saved us" applies fully to those truly regenerate alone; in a general sense it may include many wlio, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mattliew 19. 2S, i. e., the new birth gies." avoid stand alooffrom. Same GVect, as in iVoZe, 2 Timothy 2. 16. 10. heretic— (JJ-eeAr heresy, originally meant a division resulting from individual self-will; the individual doing and teaching what he c/iose independently of the teaching and practice of the Ciiurch. In course of time it came to mean definitely " heresy " in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed " questions " reprobated in v. 9, and immoral in practice, reject—decline, avoid ; not formal excommunication, but, " have nothing more to do with him," either in admonition or intercourse. 11. is . . . subverted-" is become perverse." condemned of himself—He cannot say, no one told him better; continuing the same after frequent admonition he is self-condemned. " He siniieth " wilfully against knowledge. I J. When I sh.ill send [have sent] Artemas or Tychlcus—to supply thj' jilnce in Crete. Artemas is said to have been subsequently bisliop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ephesians 6. 21 ; and in his second, 2 Timothy 4. 12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia. NIcopoHa—" The city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through QStolia and Acarnania, into Epirus, and of the heaven and earth at Christ's second coming to renew all material things, the human body included, wlien the creature, now travailing in labour-throes to the birtn, shall bedelivered from the bondageof corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, sliall then be extended to his body, and thence to all creation, and i-enewlng—not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "tlie laver," would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of reyeneration, but also of the subsequent process of progrcsswe sanctificalion ("renewing of the Holy Gliost"). lieyeneration is a tiling once for all done; reneimng\s a process daily proceeding. As "the washing," or "laver," is connected witli "regeneration," so the " renewing of the Holy Ghost" is connected with "shed on us aliundantly" [v. 6). 0. AVhlcU—The Holy Ghost. Ue slied Greek, "poured out;" not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and sulisequently to, baptism, abiimlaiitlj' Greek, "richly" (Colossians 3.
16). tlirougli .Testis Clirist—the channel and Mediator of thegiftof the Holy Ghost, our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation, and saves us by Jesus Christ. 7. That, &c.—the purpose which He aimed at in having "saved us" {v. 5), viz., "That being (having l)een) justified (accounted righteous through faith at our ' regeneration,' and made rigl Ueous by the daily 'renewing of tlie Holy Ghost') by His grace (as opposed to works, v. 5) we should be made heirs." lils grace Greek, "the grace of t}ie former," i. e., God {v. 4; Romans 5. 15). heirs—(Galatians there " to winter." See my Introduction to the pastoral Epistles. 13. Bring. . . on their jonrney-Enablethem to proceed forward by supplying necessaries for their journey. Zenas—the contracted form of Zenodorus. lawyer—A Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer. Apollos—with Zenas, probably the hearers of this Epistle. In 1 Corinthians 16. 12, Apollos is mentioned as purposing to visit Corinth ; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his waj' either to Palestine or his native place, Alexandria.. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth, though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis. 14. And . . , B.I&0— Greek, " But . . . also." Not only tliou, hut let others also of " our " fellow-believers (or " whom u e have gained over at Crete ") with thee, for necessary uses—to supply the necessary xvantsof Christian missionaries and brethren, according as they st.and in need in their journeys for the Lord's cause. Cf. ch. 1. 8, "a lover of hospitality." 15. Greet —"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. Grace Greek. " 2'/te grace," viz., of God. with you all—not that the Epistle is addressed to nil the Cretan Christians, but Titus would naturally impart it to his flock,
8. 29.) according lo the hope of eternal life—cli. 1. 2, and also the position of the Greek words, confirm English
Version, i. e., agreeably lo the hope of eternal lite; the eternal inheritance fully satisfying the hope. Bengel, Ellicott, &c., explain it, "heirs of eternal life; in the way of hope," i. e., not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans. 8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement
(v. 4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen." these thlitgs, &c. Greek, "Concerning these things (the truths it welt on, n. 4-7 ; uol &H English Version, wliat follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for ' believed in God ' is dilfereut, John U. 1. 'They who have learnt to credit God in what He saith) may be careful {'solicitously sedulous ;' diligence is necessary) to maintain (lit., ' to set before tliem Helves so as to sustain ') good works." No longer applying their care to "unprofitable" and unpractical speculations
(v, 9). theac things—These lesulls of doctrine ("good
Thanksgiving for Philemon's PHILEMON. Loue ind FaitK,
THE EPISTLE OF PAUL TO
PHILEMON.
INTEODUCTION.
Tin: testimonies to its authenticity are—Origex, Homily 19, on Jcrem., vol. 1., p. 18.5, Ed. Uact., cites It as the letttr of I'aul to Pliilemon concerning Ohesimus; Tertullian, agrrunA iT/rt?-cion, 5. 21, " The brevity of this Epistle is tlie sole cause of its escaping the falsifying hands of Waicion ;" Eusebius, Ecclesiastical History, 3. 23, mentions it among " tlie universally acknowledged Epistles of the canon;'" Jerome, Proncmium in Philemonem, vol. iv., p. 4-12, argues for
It against those who objected to its canouicity on tlie ground of its suljjecl being beneath an apostle to write about. Ignatius, Eph. 2., and Magnes. 12, seems to allude to Philemon 20. Cf. Ejiistle to Polycarp (ch. 1. an<l 6). Its brevity
Is the cause of its not being often quoted by the Fathers. Paley, Hoicb Pauliice, has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to tlie Colossiaus.
Place and Time of Writing.—Tli is Epistle Is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in this Epistle to the Colossians), Colossians
4.9. The persons seniliug salutations are the same, except one, Jesus called Ju-^iifi (Colossians 4. 11). In both alike Archippus is addressed (f. 2; Colossians 4. 17). Paul and Timothy stand in the headings of l)oth. And in both Paul appears as a prisoner (v. 9 ; Colossians 1. 13). Hence it follows, it was written at tlie same time and place as the Epistle to the Colossians (wliicli was about the same time as the Epistle to the Ephesians), viz., at Home, during Paul's flrst Imprisonment, a. d. 61 or 62. Object.—Onesimus, of Colosse {" one of you," Colossians 4. 9), slave of Philemon, had fled from his master to Rome, after liaving probably defrauded him (r. IS). He there was converted to Cliristianity by St. Paul, and being induced bjhim to return to his master, he was furnished witli tliis Epistle, recommending him to Philemon's favourable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphla, supposed from its domestic subject to have been Philemon's wile, and Arcliippus (a minister of the Colossian Church, Colossians 4. 17), lor the same reason, supposed to Ije a near relative and inmate.
Onesimus in the Apostolical Canons (73), is said to have bgen emancipatetl by his master. The Apostolical Constitutions (7. 46) slate that he was consecrated by Paul, bish{)p of Berea, in Macedonia, and that he was martyred at Rome. Ignatius, Ejnatola ad Ephesum, ch. 1., speaks ol him as bishop of the Ephesians.
yTYi,!!.—It has been happily termed, from its graceful and delicate urbanity, " the polite Epistle." Yet there is notliing of insincere compliment, mi.scalled politeness by the world. It is manly and straightforward, without mlsrepresentatltm or suppression of facts; at tlie same time that it is most captivatingly persuasive. Alfori) quotes Luther's eloquent description, "This Epistle showelli a right, noble, lovely example of Cin istian love. Here we see how St. Paul layeth liimself out for the poor Onesimus, anil with all his means pleadetli his cause with his master, and so settetli himself as if he were Onesimus, and had himself done wrong to Pliilemoii. Yet all this doetli he, not
force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God ttie Father, thus also doth St. Paul for Onesimus with Philemon : for Christ also stripped Himself of His right, and by love and humility enforced (?) the Fatlier to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my tliinking."
Ver. 1-25. Address. Thanksgiving for Philemon's Love a.nd Faith. Intercession for Onesimus. Concluding KmtUKsT and .Salutations. Tliis Epistle allbrds a specimen of the highest wisdom as to the manner in which Cliristians ouglit to manage social affairs on more exalted principles. 1. pvisoncr of Jt-sus Christ —one whom Christ's cause has made a prisoner (cf. "in the bonds of the Gospel," v. 13). He does not call himself, as in ot her Epistles, " I'aul an apostle," as he Is writing familiarly, notauthoritalively. our . . . frllow-l.Tboiircr —in building up the fjhurcll at Colosse, while wi were at Ephesus. See my //iC/of ZucZ/oii to Colossians. ^^. Appltia —The Latin "Appia." Eitlier the wife or some close relative of Philemon. She and Arehlppus, if they had not belonge<l to his family, would not Isave lieen Included with Philemon In the address of a letter on a tlouiestlc matter. A rclilj>pu»—a minister of llie Colosnever yet seen. Y'et v. 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or In some other place where he met Paul, love nntl ratlh—The theological order is first faith, then love, the fruit of faith. But he purposely puts Philemon's love in tlie first place, as It is to an act of love that he is exhorting Iiim. toward . . . toward— Dilferent Greek words: toihards . . . unto. Towards implies simply direction ; unto, to the advantage of. 6. Thnt, Ac.—The aim of my thiinlcsgi ving and prayers for thee is, in order that the, Ac. the roiiiiiiuiklcatloii of tliy fHlth the imparting of it and its fruits {viz., acts of love and benetleence : as Hebrews 13. IB, "To communicate," i.e., to impart a share) to others; or, the liberality to others Jloiving from thy faith (so the Greek Is translated, "liberal distrlbulion," 2 C(n'lnthlausO. 13). effectual Vty— Greek, "IN:" the element in whicli his liberality had place, (. p., may be proved by acta in, itc. neknow IedRing— Grcc/j, "the thorough knowledge," t. e., the experimental or practical recognition, ot every good thiug whieh Is In you—The oldest MSS. read, "which is in us," i. c, the practical recognition of every grace which is in us Christians, \n so far as wo si:, ii (!liurch (Colossians 4. 17). fc Uow-soliller— (2 Timotliy 2. 3.) Cliiircli Isi lliy house—In the absence of a regular Church building, the houses of particular .saints vere used for that purpose. Observe St. Paul's tact in Jwsoeial 1 ng wi I h Philemon those associated liy kindred or (Jli t Islian brol hcrhood with his /irjij.vf, a nd not going beyonil it. 4. «I vvay.s—Joineil by Alkord with "I thank luy God." a. Ileiirlii};— The ground of his t banksgi ving. It Is a delicate mark of iiuthentlcily, that he says " hearing" as to ch urches and persou.s whom he had not seen or reali/.e the Christian character. In short, that thy faith may by acts bo proved to be " a faith which worketh by love." In Christ Jesua—rather as Greek, " loilo Christ Jesus," t. e., to the glory of Christ Jesus. Two of the oldest MSS. omit ".lesus." This verse answers to r. 6, "Thy love and faith toward all saints:" Paul never ceases to titen visited. Now Colosse, Philemon's residence, he had 436
Interceasion for Onesimus. PHILEMON. He will now Serve as a Brother,
Tnention him in liis ^\-ayers,m order that his faitli may
(cf. Exodus 21. 6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion hencel'ortli binding him to bis master. 16. No longer as a mere servant or slave (though
Blill further sliow its power in his relation to others, Ijy exhibiting every grace which is in Christians to tlie glory of Christ. Thus he paves the way for the request in behalf of Onesimus. 7. For—A reason for the prayer, v. 4-6. we UtL-vc— Greek, "we had." joy aud coiisolatton— still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me—who am )iis spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Oiipslinns being called "brother," Paul first recognizes lilm as a brother, being the spiritual son of the same God. much more unto tliee—to whom he stands in so much nearer and more lasting relation. 17. a partner—in the Christian fellowship of faith, hope, and love, receive him as myself—Resuming "receive him that is mine own bowels."
Joined in 2 Corintliians 7. 4. saints are refreshed by tliee—his house was open to them, brother—put last, to conciliate his favourable attention to the request which fo» ">ws. 8. Wherefore—Because of my love to thee, I pretcr to "beseech," rather than "enjoin," or authoritatively command. I might . . . enjoin—In virtue of the obligation to o6eriie?iC'' whicli Philemon lay under to Paul, as having been converted through his instrumentality. In Christ—the element in which his boldness has place.
9. for love's sake—mine to thee, and [what ought to bo] thine to Onesimus. Or, that Christian love of which thou showest so bright an example {v. 7). hel«<g such
18. (?j-pc/c, " But if (thou art not inclined to ' receive liim' because) he hath wronged thee:" a milder term than "rolibed thee." Onesimus seems to have confessed some such act to Paul, put that on mine account—I am renily to make good the loss to thee if required. The latter parts of v. 19, 21, Imply that he did not expect Philemon would probably demand it. 10. with mine own hand—not employing an amanuoisis, as in other Epis-
Dit one—Explain, jBe(ji(/ such a one as thou knowest me to be, viz.. Paid (the founder of so many churches, and ;iu apostle of Christ, and thy father in the faith) the aged (a, circumstance calculated to secure thy respect for anything I request), and notv also a prisoner of Jesus ChrLH
(the strongest claim I have on thy regard: if for no otiu-r reason, at least in consideration of this, through commiseration gratify me). 10. I beseech thee—Emphatically repeated from t). 9. In the Greek, the name "Onesimus" tles: a special compliment to Philemon which he ought tosiiow his appreciation of by granting Paul's request. Contrast C')lossians 4. IS, wlilch sliows that the Epistle to the Colossian Church, accompanying our Epistle, had only its closing "salutation" written by Paul's own hand, albeit, &c.—/«., "that I may not say . . . not to say," &c,. thou owest . . . even thine own self—not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "heoweth thee" being tr.ansferred upon me (I making myself responsible for it) is cancelled, ao. let me—"Me" is emphatic: " Let me have profit (so Greek 'for Joy,' onaimen referring to the name Onesiynus, ' profitable') from thee, as thou shouldst have had from Onesimus :" for " thou owest thine own self to me." in the Iiord—not in worldly gain, but in thine increase In the graces of the Lord's Spirit. [Alford.] my bowels—my heart. Gratify my feelings by granting this request. In the Lord—The oldest MSS. read, "in Ch7-ist." The element or sphere in which this act of Christian love naturally ought to have place. 31. Having confidence in tliy obedience—to my apostolic authority, if I were to "enjoin" it (v. 8), which I do not, preferring to beseech thee for it as a favour (i'. 9). thou wilt also do more—towards Onesimus: hinting at his possible manumission by Philemon, besides being kindly received. 23. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated, your . . . you—Referring to Philemon, Apphia, Arclilppus, and the Church in Philemon's house. The. same expectation is expressed by him, Philippians 2. 23,
I.S skilfully put last, he puts first a favourable description of him before he mentions the name that li.ad fallen into so bad repute with Philemon. "I beseech tliee for my son, whom I have begotten in my l)onds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against It. It sets forth principles of love to our fellowmen which were sure (as they have done) In due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring ud slaves against their masters. 11. Which . . . was . . unprofitable—Belying his name Onesimus, which means profitable. Not only was he urtftrofilable, but positively injurious, having "wronged" his master. Paul uses a mild expression. MOW profitable—Without godliness a man is In no station. Profitable in spiritual, as well as in temporal things.
1!4. mine own bowels—as dear to me as my own heart. [Alford.] Cf.r. 17, "as myself." The object of my most Intense affection as that of a parent for a child. 13. I Emphatical. I for my part. Since I had sucti implicit trust in him as to desire to keep him with me for his services, ihou mayest. I would have retained—Different Greek from the " would," v. 14, " I could have wished," " I was minded^' here ; but " I was not willihu," &c., v. 14. in thy stead—that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (v. 19). bonds of the Gospel—my bonds endured for the Gospel's sake (v. 9). 14. Avlthout thy mind i. e., consent, should not be as—"should not appear as a matter of necessity, hut of free will." Had Paul kept Onesimus, however willing to gratify Paul, In
24, written in the same imprisonment. 23. The same persons send salutations in the accompanying Epistle, except that" Jesus Justus" is notmentioned here. £paphras, my fellow-prisoner—he had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a pr Usoner in Colossians 4. 12, so that " fellow-prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also " Aristarchus, my fellow-prisoner," Colossians 4. 10, may mean. Benson conjectures the meaning to be that on some /or»K»* occasion these two were Paul's "fellow-prisoners," not at the time. 35. be with your spirit—(Galatians 6. 18; 3 Timothy 4. 22.)
fcict, Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked. 15. perhaps—speaking in human fashion, yet as one believing that God's Providence probably (lor we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offence. So Joseph In Genesis 45. 5. departed—ii., "was parted from thee:" a softening term for "ran away," to mitigate I'hilemon's wrath, receive him—Greek, Have him for thyself in full possession (note, Philippians 4. 18). The same Greek as in MattncwB. 2. forever—In this life and In that to come
Tntrodwlion. HEBREWS. Tilt: oduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
HEBREWS.
INTRODUCTION. • Canonicity and Authorship.—Clement of Rome, at the end of the first century, a. d., copiously uses it, adopting its words just as be does those of tlie other boolvs of tlie New Testament; not indeed giving toeitlier tlje term "Scripture," wliich he reserves for tlie Old Testament (tlie canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims auZ/ior!7i/ on the part of the writer, Clement's adoption of extracts trom it is virtually sanctioning its authority, and tliis in the apostolic age. Justin Maktvk quotes it as Divinely authoritative, to establish the titles "apostle," as well as " angel," as applied to the .Son of Uod. Clement of Alexandria refers it expressly to Paul, on the authority of Pantnus, chief of tlie Catechetical school in Alexandria, in the middle of the second century, saying, tliat as Jesus is termed in it the "apostle" sent to tlie Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. Clement also says that Paul, as tlie Hebrews wei-e prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as St. Paul's words. Origen similarly quotes it as St. Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as " more Grecian," but the thoughts as the apostle's; adiliiig that the "ancients who have handed down the tradition of its Pauline authorship, must liave had good reason for doing so, though God alone knows the certainly who was the actual writer" (i. e., probably " transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, Tektullian ascribes it to Barnabas. Iren.eos, bishop of Lyons, is mentioned In Euseuius, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, tlie presbyter, in tlie Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparentl}' omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, Novatian of Rome, Cyprian of Carthage, and ViCTORiNUS.alsoof the Latin Cluirch. Butin tlie fourth century, Hilary of Poitiers (a. d. 3GS), Tatcifer of Cagliari (a. d. 371), Ambrose of JIilan (a. d. 397) and other Latins, quote it as Paul's; and the tilth Couiuii of Carthage (a. d. 419) formally reckons it among his fourteen Epistles.
As to the similarity of its style to that of St. Luke's writings, this is due to his having been so long the companion of Paul. Chrysostom, comparing Luke and Mark, says, "Each imitated his teacher: Luke linitat»d Paul flowing along with more than river-fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity witli the peculiarities of the Jewish schools apparent in this Epistle than in St. Luke's writings. There is no clear evidence for altriliuting the authorship to him, or to ApoUos, whom Alford upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phra.seology and modes of tliought. But these are such as any Palestinian Jew might have used; and Paul, from his Hel)ra>oHellenistic education at Jerusalem and Tarsus, would be familiar with Phllo's modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish education. It would be unlikely that the Alexandrian Church should have so undoublingly asserted the Pauline authorship, if Apollos, their own conntryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of ApoUos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom St. Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the tiosiiel
Itself. But the Hebrews were in no such danger. And his Hebrao-Grecian education would enable him to write In a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all tlie quotations from the Old Testament, excepting two (ch. 10. 30; 13. 5), are taken from the LXX. The fact that the peculiarities of the LXX. are interwoven Into the argument, proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the fleln-ew Old Testament. The same conclusion follows from the plays on simihu ly-sounding words in the Greek, and alliterations, and rhythmically-constructed periods. Calvin observes, If the Epistle had been written lu Hebrew, oh. 9. would lose all Its point, which consists in tlie play upon the double meaning of the Oreek diathece, a "covenant," or a "testament," whereas the Hebrew bei-ith means only "covenant."
Internal evidence favours the Pauline authorship. Thus the topic so fully handled In this Epistle, that Christianity
Is superior to Judaism, Inasmuch as the reality exceeds the type which gives place to It, Is a favourite one with St, Paul (cf. 2 Corinthians 3. 6-18; Galatians 3. 2;i-2'); 4. 1-9, '21-,')1, wherein the allegorical mode of interpretation appears
In its divinely sanctioned application—a mode puslieii to an unwarrantable excess in the AlexaiKirlan scliool). So the Divine Son appe.irs in ch. 1. 8, Ac, as in otlier lOpistles of I'aiil (I'hlllpplans '2. (i; (Jolossinns 1. 15-20), as the Inutge, or manifestation of the Deity. His lowering of Himself for man's salce similarly, cf. ch. '2. 9, with 2 Corinthians S. S); Philipplans 2. 7, 8. Also If Is final exaltation, cl. ch. '2. S; 10. 13; 12. 2, with 1 Corinthians l.i. 2-"), 27. The word " Mediator" is peculiar to Paul alone, cf. ch. 8. 0, with Oalatians 3. 19, 20. Christ's death Is represented as the sacrlttce for sin pri'ligured by the Jewish sacrifices, cf. Romans 3. '2'2-2(i; I Corinthians .5. 7, with Hebrews 7. to 10. The phrase, "(UnX of Peace," is peculiar to St. Paul, cf. ch. 13. 20; Romans I'l. 33; 1 Tlie.ssalonlans 5. 2:i. Also, cf. ch. 2. i, M<ir<fiu, 1 Corliithians 12. 4. Justification, or " righteousness by fait h," appi'ars In ch. 11. 7; 10. 38, as In Romans 1. 17; 4. 22; 5. 1 ; Galatians 3. 11 ; riil Upiilans 3. 9. The word of (iod Is the "sword of the Spirit," cf. eh. 4. 1'2, witli Eph#slans 6. 17. Inexperienced Christians are children needing milk, i. e., instruction In the elements, whereas riper tlhristlans, aajutl f/ro>m nicn, ic(iulre strong meat, cf. ch. 5. I'i, 13; (i. 1, with 1 torlntlilans 3. 1, 2; 14. '20; Galatians 1. 9; Colosslans 3. II. Salva-
Introduction. HEBREWS. Introduetwiu
tlon Is represf.-nted as a boldness of access to God by Clirist, cf. ch. 10. 19, with Romans 5. 2; Ephesians 2. 18; 3. 12. Afflictions are a /ij/Zii, cli. 10. 32; cf. Pliilippiaus 1. 30; Colossians 2. 1. The Christian life is a race, ch. 12. 1 ; cf. 1 Corinthians 9,
24; Philippians 3. 12-11. The Jewisli ritual is a service, Romans 9. 4; cf. ch. 9. 1, 6. Cf. "subject to bondage," ch. 2. 15, wltli Gahxtians 5. 1. Other cliaracteristics of Paul's style appear in this Epistle, viz., a propensity "to go oil' at a word" an.d enter on a long parenthesis suggested by tliat word, a fondness for play upon words of similar sound, and a disposition to repeat some favourite word. Frequent appeals to the Old Testament, and quotations linked by "and again," cf. cli. 1. 5; 2. 12, 13, with Romans 15. 9-12. Also quotations in a peculiar application, cf. ch. 2. 8, with 1 Corinthians 15. 27; Ephesians 1. 22. Also the same passage quoted in a form not agreeing with the LXX., and with the addition "saith the Lord," not found in tlie Hebrew, in cli. 10. 30; Romans 12. 19.
The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c. ; and Paul, witliout colouring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1 Corinthians 9. 20). This will account for its being recognized as St. Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Plebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generallj' less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the canon of Muratori. When at last, in the fourth century, tlie Latins found tliat it was received as Pauline and canonical on good grounds in the Greek chuiches, they universally acknowledged it as such.
The personal notices all favour its Pauline authorship, viz., his intention to visit those addressed, shortly, along witii Timothy, styled "our brother," ch. 13. 23; his being then in prison, ch. 13. 19; his formerly having been imprisoned in Palestine, according to English Version reading, ch. 10. 31; the salutations transmitted to them from believers of Italy, ch. 13. 24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.
Design.—His aim is to show the superiority of Christianity over Judaism, in that it was introduced bj' one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, i. e., Christ's flesh ; hence he warns them cf the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, whilst Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even In the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.
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 absolute). 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 Epistle;" 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 peculiarly 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 circumcision," 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—harmonizing 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 Revelation. 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 ftvt Uers— 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
CHAPTER I.
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 subst Jince, 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