Bible Commentary (1871–1879 Edition) (continued)
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 dit Tercnt 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 redempself, 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 resurrection. 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 implies, 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 person Greet, "of His substantial essence;" hypostasis, npholding all things GreeA-, "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 primogen Uure (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 to Solornon; 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 ^ielnnin.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 " burning"), 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. vesture GrecA:, " an enwrapping cloak." fold them up—So the LXX., Psalm 102.
26; but the Hebrew, " change them." The Spirit, bj Paul, 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, tliereat 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 Majesty on li igh " (V. 3, 13). He rules ; tliey serve;
CHAPTER II.
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 Ionl—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). con Armed 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 praises Jehovah 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
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 insuf Tering 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 br Inging-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 emptied 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 ver Bions: 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 : adil Terent 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 suf Ttred 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 sanctl Hed— C/reeA:, "they that are being sanctified" (ef. the use of "sanctified," 1 Corintliians 7. 14). of one Father, 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 suf Terings Is the perfecting or consummation of His work (v. 10) for us: without it His death would have been luef Tectual; 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, justice, 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.
nriVf took upon Him our Xature,
tfiai Be micjld be like His Brethren,
GUSTiNE on Psalm 2.] 13. (Psalm 22. 22.) Messiah deovercame death. " Jesus suf Tering 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 ilaies 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 ni Hiiliood,
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
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 underta Ken 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 ofi Qce 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 suffering 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 " sneV-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 Daniel 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 sympat Jiy) 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
CHAPTER III.
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 it is apt to produce many more. Numbers 20. I-IS, and Deuteronomy 33. 8, mention a second similar occasion in tlie wilderness of Sin, near Kadesh, also called Meribali. in the day Greek, "according to the day of," &f. 9. Wlien — rather, "Where," 1112., in the wilderness, your fathers—The authority of the ancients is not conclusive. [Bengel.] tempted me, proved me — The oldest M.SS. read, " tempted (me) in the way of testing," i.e., putting (me) to the proof whether I was able and willing to relieve them, not believing that I am so. saw my worlds forty years—Tliey saw, without being led thereby to repentance, my works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew a-rnX LXX.,and below, t). 17, with "I was grieved," is here joined witli "they saw." Both are true; for, during the same forty years tliat they were tempting God by unbelief, notwitlistand Ing their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Cliristians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, viz., forty years; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all tlie rebel.s were overthrown. 10. grieved—displeased. Cf. "walk contrary," Leviticus 26. 24, 28. tl>at generation "tliat" implies alienation and estrangement. But tlie oldest MSS. read, " this." said "grieved," or "displeased," at ^ their first offence. Subsequently when they hardened tiieir heart in unbelief still more. He sware in His wrath
(v. 11); an ascending gradation (cf. v. 17, 18). and they have not known — Greek, "But these very persons," &c. ; they perceived I was displeased with them, yet tliey, the same persons, did not a whit the more wish to know ray ways [Benoel] ; cf. " But they," P.salm 10(j. 43. not known my ways—not known practically and believingly the ways in whicli I would have had them go, so as to reach my rest (Exodus 18. 20). 11. So—lit., "as.'' I sware Bengel. remarks the oath of God preceded the forty years, not— lit., "If they sliall enter, A-c. (God do so to me and more also)," 2 Samuel 3. 85. The Greek is the same, Mark 8. 12. my rest— Canaan, primarilj', their rest after wandering in the wilderness:
(v. 2). aa a Son over his own house—ratlier, "over His (God's, v. 4) house;" and therefore, as the inference from His being one with God, over His own house. So ch. 10. 21, "Having an High Priest over the house of God." Christ enters His Father's house as the Master [over it], but Moses as a servant [in it, v. 2, 5]. [Chry.sostom.] An ambassador in the absence of the king is very distinguislied —in the presence of the king he falls back into the multitude. [Benqel.] whose house are we—Paul and his Hebrew readers. One old M.S., with Vulgate and Lucifer, reads, "which house;" but the weightiest M.SS. support English Version reading, tlie rejoicing — rattier, "the matter of rejoicing." oftlieliope—"of o«r liope." Since still, even when in it, they never fully enjoyed rest; whence it followed, that the tlireat extended farther than tlie exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its all our good things lie in hopes, we ouglit so to hold fast our hopes as already to rejoice, as tliough our hopes were realized. [Chrysostom.] firm unto the end—Omitted in Lucifer aifd Ambrose, and In one oldest M.S., but supported by most oldest MSS. 7, &c.—Exhortation from Psalm 95., not through unbelief to lose participation in the spiritual bouse. Wherefore—Seeing tliat we are the house of God if we hold fast our contldence, &c. {v. 6). Jesus is " faithful," be not ye unfaithful (v. 2, 12). The sentence beginning with "wherefore," interrupted by tlie parenthesis confirming the argument from Psalm 95., is completed at v. 12, "Take heed," &c. Holy Gltost salth— by the Inspired Psalmist; so that the words ol tlie latter are the words of God Himself. To-d«y—at length; in David's day, as contrasted with the days of Moses in tlie wilderness, and the whole time since then, during wliicli they had been rebellious against God's voice ; as for Instance, in tlie wilderness (r. 8). The Psalm, each fresh time when used In public worship, by "to-day," will mean tlie particular day when it was, or is, used, hearobediently. hl« voice—of grace. 8. Harden not your hearts— This phrase here only is used of xia/i'* own act usually of God's act (Romans 9. 18). AVheu man is spoken full blessedness was, and is, yet future: Psalm 25. 13; .^7.
9, 11, 22, 29, and Christ's own beatitude (Matthew .5. 5) all accord with this, 9. 13. Take heed—to be Joined witli "wherefore," r. 7. lest there l>e — Greek (indicativei, " lest there shall be;" lest there be, as I fear there is; im
- plying that it is not merely a possible contingency, but that there is ground for thinking it will be so. in any— " in any one of you." Not merely ought all in general Ijo on their guard, but they ought to be so concerned for tlio safety of each one member, as not to suffer any one to perish through their negligence. [Calvin.] heart—TIk heart is not to be trusted. Cf. v. 10, "They do always en in their heart." uultellet—faithlessness. Christ is faith ful; tlierefore, salth Paul to the Hebrews, we ougtit nol to be /ailhless as oar fathers were under Moses, drpart Ing—apostatizing. Tlie opposite of "come unto" Him
(ch. 4. 16). God punishes sucli apostates in kind. He departs from them—the worst of woes, the living UoA— Real: the distinct! ve charactorlstic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (ch. 2. 3). 13. one another— Greek, "yourselves;"' let each exhort him-
The Chrktian's Iltsl Attained by Faith. IIEBEEAVS lY. The Preached Word does not Profit Unhdieetn.
self and his neighbour, tlaily Greek, "on eiich clay," or "Uay by day." wltilv it Is called To-d«y—whilst the the.v should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earllily Canaan, tlie word preached lit., " the word of hearing :" the word heard by them, not being mixed Avitli fiiitli in tliein tliat lieatd —So the Syriac and the Old Latin Versions, older than any of our MSS., and LuciFEii, read, "As the world did n('t unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass iato tiesh and blood through man's appropriating it to himself ia
lo-day" lasts (the day ol grace, Luke -1.21, belore the coming of the day of glory and judgment at Christ's ouming, ch. 10. 25, 37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's today ; he cares not what good resolutions yon form, if only you fix theia for to-morrow, lest ... of you — Tlie "you" is emphatic, as distinguished from "your fathers"
(r. 9). "That from among you no one (so tlie Greek order is in some of the oldest MSS.) be hardened'' (i). 8). deceltluluess—causing you to "err in your heart." sin—unbefaith. Hearing alone is of as little value as undigested food in a bad stomach. [Tholuck.] The whole of olaest extant MS. authority supports a different reading, " uniningled as they were (Greek accusative agreeing with lief. 14. Foi-, &c.—Enforcing the warning, v. 12. par-
(akti-s of CUrist—(Cf. V. 1, (i.) So " partakers of the Holy Ghost" (ch. U. 4j. liold— Grtt/c, " hold fast." tlie begiiiiiiiig of our confidence i. c., the confidence (lit., sub-
' them ) in faith with its hearers," i. e., with its believing, obedient hearers, as Caleb and Joshua. So " hear" is used for "obey" in the context, w. 7, "To-day, if ye will hear His voice." The disobedient, instead of being blended iu "the same body," separated themselves as Korah : a tacit reproof to like separatists from the Christian assembling together (ch. 10. "25; Jude 19). 3. For—Justifying his assertion of the need of "faith," iluntiiil, solid confidence) u( faith which we have begitn (ch.
t). 11 ; 12. 2). A Christian so long as he is not made perfect, considers himself as a fceym/tec. [Bengel.J unto tlie end —unto the coming of Clirisl (cti. 12. 2). 15. While it is said—Connected with v. 13, "exhort one auotlier, &c., while it is said To-day:" v. 14, "for we are made partakers," &c., being a parentliesis. "It entirely depends vu yourselves that the invitation of the 95lh Psalm be not a mere invitation, but also an actual enjoyment." Alfokd translaten, "Since (i. e., for) it is said," &c., regarding V. 15 as a proof that we must "hold . . . confidence . . . unto the end," iu order to be "partakers of Christ." 16. For some—rather interrogatively, "For WHO was it that, when they had heard (referring to ' if ye will 7ic'ar,' D. 15), did provoke (Uod)?" The " for" implies. Ye need to lake heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (Ezekiel 2. 3)? "Some," and "not all," would be a faint way of putting his argument, wlien liis object is to show the
11.2. we wliicli liave believed— we who at Christ's coming shall be found to have believed, do enter i.e., are to enter: so two of the oldest MSS. and Lucifeu and the old Latin. Two other oldest MSS. read, " Let us enter." into rest— Greet, "into the rest" which is promised in the 95th Psalm, as he said—God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is, that the promised "resi" has not yet been entered into. At v. 11 he again, as iu ch. 3. 12-19 already, takes up faitli as the indispensable qualification for entering It. although, &c.—Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, In the 95th Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest stiU future, viz., that wliicli " remaineth for the people of God "
%miveriiulily of tlie evil. Not merely some, but all the Israelites, for the solitarj' exceptions, Joshua and Caleb, are hardly to be taken into account in so general a slateinent. So t). 17, IS, are interrogative: (1.) The beginning of the provocation, soon after the departure from Egypt, is marked in v. IC; (2.) the forty years of it iu the wilderness, u. 17; (3.) the denial of entrance into the land of rest, ti. 18. iS'oie, cf. 1 Corinthians 10. 5, " with the majority of lliem God was displeased." liowbeit—" Nay (why need in heaven, v. 3-9, when they shall rest from their works, as God did from His, v. 10. The argument is to show that by "my rest," God means a future rest, not for Himself, but for us. finislied Greek, "brought into existence," " made." 4. he spake—God (Genesis 2. 2). God did rest the seventli day—A rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning. [Alford.] Hence Moses records the end of each of the first six days, but not of the seventh, from all his works Hebreiv, Genesis 2. 2, " from all His u ork." God's "work" was one, comprehending, however, many "ivorks." 5. in this place—In this passage of the Psalm again, it is implied that the rest was evefc then stil.
I put the question ?), was it not all that came out of Eg.vpt" (Exodus 17. 1, 2)? by Moses—by the instrumentality of Moses as their leader. 17. Unt—translate, "Moreover," as it is not iu contrast to v. Hi, but carrying out the same thought, corpses lit., "liml)S," implying that their bodies fell limb from limb. 18. to tliem tliat believed Mot^—rather as Greek, " to them that disobeyed." lractical unbelief (Deuteronomy 1. 26). la. tliey could not enter —though desiring it.
CHAPTER IV.
1-lC. The Puomise of God's Uest is fully Realized THUOUGH CHKIST: LeT us STKIVE to OllTAIN IT BY Hi.M, OUR Sympathizing High I'kiest. 1. Let us . . . fear—not with slavish terror, but godly "fear and trembling" (Philippians 2. 12). Since so many have fallen, we have cause to fear (ch. 3. 17-19). being left us—still reinaininy to us alter the others have, by neglect, lost it.
future. 6. it remaineth—still to be realized, some must cuter—The denial of entrance to unbelievers is a virtua. promise of entrance to those that believe. God wishes not his rest to be empty, but furnished with guests (Luke
Ills rest—God's heavenly rest, of which Canaan Is the type. "To-day" still continues, during which there is the ikinger of failing to reach the rest. " To-day," rightly used, terminates in tlie rt-si wliich, when once obtained,
14. 2!!). they to wlioin It was first preaclied entered not —lit., "they who first (In the time of Moses) had the Gospel preached to them," viz.. In type, as Note, v. 2. unbelief— (jieei:, rather "disobedience" (IVole, ch. 3. 18). 7. Again—An(fw the promise recurs. Translate as the Greek order Is, "He limited a certain day, 'To-day.' " Here Paul Interrupts the quotation by, "In (the Psalm of/ David saying after so long a time" (after 500 years' pos Besslon of Canaan), and resumes It by, " As It has been said is never lost (Uevelation 3. 12). A foretaste of the rest is given in the inward rest which the believer's soul has in
(.'hrist. should seem to come short of U— Greek, "to have come short of It;" should be found, when the great trial of all .shall take place [Alfoku], to have fallen short of attaining the promise. The word "seem" Is a mitigating mode of expression, though not lessening the reality. 15KNGKL aiid Owen take it, Lest there should be any semblance or appearance of falling short. 2. Gospel preuchetl before (so the Greek oldest MS., before, x>iz., ch. 3. 7, 15), Today if ye hear His voice," Ac. [Alfokd.] 8. Answer to tlie objection which might be made to his reasoning, viz that those brought into Canaan by Joshua (so "Jesus" here means, as In Acts 7. 45) did enter tne rest of Gotl. If the rest of God meant Cauuuu, God would not after their. . unto them—In typo: tlie earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that