תמונות בעמוד
PDF
ePub

a

b

And he says, it was generally received by the Greeks, and the Christians in the east, but not by all the Latins. It was received as Paul's by Rufinus in 397. It is also in the catalogue of the third council of Carthage in 397. It is frequently quoted by Augustin as St. Paul's. In one place, he says, It is of doubtful authority with some. But he was inclined to follow

d

[ocr errors]

m

g

k

[ocr errors]

n

the opinion of the churches in the east, who received it among the canonical scriptures.' It was received as Paul's by Chromatius, bishop of Aquileia in Italy, about 401, by Innocent, bishop of Rome, about 402, by Paulinus, bishop of Nola, in Italy, about 403. Pelagius" about 405, wrote a commentary upon thirteen epistles of St. Paul, omitting that to the Hebrews. Nevertheless it was received by his followers. It was received by Cassian, about 424, by' Prosper of Aquitain, about 434, and by the authors of the works ascribed to him: by Eucherius, bishop of Lyons, in 434, by Sedulius, about 818, by Leo, bishop of Rome, in 440, by Salvian, presbyter of Marseilles, about 440, by 'Gelasius, bishop of Rome, about 496, by Facundus, an African bishop, about 540, by Junilius, an African bishop, about 556, by " Cassiodorius in 556, by the author of the imperfect Work upon St. Matthew, about 560, by Gregory, bishop of Rome about 590, by Isidore of Seville, about 596, and by a Bede, about 701, or the beginning of the eighth century. It may be now needful to make a few remarks,

[ocr errors]

t

aa

P

X

It is evident that this epistle was generally received in ancient times, by those Christians, who used the Greek language, and lived in the eastern part of the Roman empire. I forbear to insist here on the seeming references in Ignatius and Polycarp. But Clement of Alexandria, before the end of the second century, received this epistle as Paul's, and quotes it as such frequently, without any doubt or hesitation. And had a tradition from some before him, concerning the reason why the apostle did not prefix his name to this, as he did to the other epistles.

Concerning the Latin writers, it is obvious to remark, that this epistle is not expressly quoted, as Paul's, by any of them in the first three centuries. However, it was known to Irenæus, and Tertullian, as we have seen, and possibly to others also. It is generally supposed, that there are divers allusions and references to this epistle, in the epistle of Clement of Rome, written to the Corinthians. However, I formerly mentioned bb two learned men, who did not think that a clear point. I have since met with another of the same mind, whose words I place " below. And I must likewise refer to a consideration, formerly proposed: that the little notice taken of this epistle by Latin writers in the second and third centuries; and Eusebius" and Jerom "assuring us, that by many of the Romans in their time this epistle was not received; seem to weaken the supposition, that Clement had often alluded to this epistle. For if the church of Rome, in his time, had owned it for an epistle of Paul, it is not easy to conceive, how any Latin Christians afterwards should have rejected it, or doubted of its authority.

However, it is manifest, that it was received as an epistle of St. Paul by many Latin writers in the fourth, fifth, and following centuries.

The reasons of doubting about the genuineness of this epistle, probably, were the want of à name at the beginning, and the difference of argument, or subject matter, and of style, from the commonly received epistles of the apostle, as is intimated by Jerom. Whether they are sufficient reasons for rejecting this epistle, will be considered in the course of our argument.

2. There is nothing in the epistle itself, that renders it impossible or unlikely to be his. For the epistle appears to have been written before the destruction of Jerusalem; as was of old observed by hh Chrysostom, and "Theodoret, and has been argued also by many moderns.**

[ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]
[blocks in formation]

That the temple was still standing, and sacrifices there offered, may be inferred from ch. viii. 4. "For if he were on earth, he should not be a priest: seeing there are priests, that offer according to the law" and from ch. xiii. 10. "We have an altar, whereof they have no right to eat, which serve the tabernacle." Moreover, if the temple had been destroyed, and the worship there abolished, the writer would not have failed to take some notice of it, in support of his argument, and for abating the too great attachment of many to the rites of the Mosaic institution. To this purpose speaks Spanheim in a passage which I have transcribed below. And in like manner another learned commentator, to whom I refer. It is also probable, that those words ch. iii. 13. "While it is called to day," refer to the patience which God yet continued to exercise toward the Jewish nation. He seems to have had in view the approaching desolation of Jerusalem, which would put an end to that "to day," and finish the time which God gave to the Jews, as a nation, to "hear his voice." And Lightfoot argues from ch. xii. 4. « Ye have not yet resisted unto blood:" that the epistle was written before the war in Judea was begun.

6

b

C

Indeed those words have been the ground of an objection against this epistle having been sent to the believing Jews in Judea, because there had been already several martyrdoms in that country. That difficulty I would now remove. And I have received from a learned friend the following observation, which may be of use. It seems to me,' says he, that the apostle here, as well as in the preceding context, alludes to the Grecian games or exercises: and he signifies, that they, to whom he writes, had not been called out to the most dangerous combats, ⚫ and had not run the immediate hazard of their lives. Which, I suppose, might be said of them, as a body, or church.' And I shall transfer hither Mr. Beausobre's note upon this place. There had been martyrs in Judea, as Stephen, and the two James's. But for the most • part the Jews did not put the Christians to death, for want of power. They were imprisoned and scourged. See Acts v. 40, and here ch. xiii. 3. And they endured reproaches, and the ⚫ loss of their substance, ch. x. 32-34. These were the sufferings, which they had met with. The apostle therefore here indirectly reproves the Hebrews, that though God treated them with more indulgence than he had done his people in former times, and even than his own son, they nevertheless wavered in their profession of the gospel. See ver. 12.’

[ocr errors]

3. There are divers exhortations in this epistle, much resembling some in the acknowledged epistles of St. Paul.

[ocr errors]

1.) Heb. xii. 3.-"Lest ye be wearied, and faint in your mind." Gal. vi. 9. "And let us not be weary in well-doing, for in due season we shall reap, if we faint not." And see 2 Thess. iii. 13. and Eph. iii. 13.

2.) Heb. xii. 14. "Follow" peace with all men, and holiness, without which no man shall see the Lord." An exhortation very suitable to Paul, and to the Jewish believers in Judea: admonishing them not to impose the rituals of the law upon others, that is, the Gentile believers, and to maintain friendship with them, though they did not embrace the law. It has also a resemblance with Rom. xii. 18. But the words of the original are different.

66

3.) Heb. xiii. 1. "Let brotherly love continue:" and what follows to the end of ver. 3. Then at ver. 4. Marriage is honourable. But fornicators and adulterers God will judge." Here is an agreement with Eph. v. 2, 3. " And walk in love, as Christ also has loved us.But fornication, and all uncleanness, and covetousness, let it not be once named among you." Ver. 4. "For this ye know, that no fornicator, nor unclean person, nor covetous man, has any inheritance in the kingdom of God."

4.) Ch. xiii. 16. "But to do good, and to communicate, forget not. For with such sacrifices God is well pleased." That exhortation is very suitable to Paul's doctrine, and has an agreement with what he says elsewhere: as Philip. iv. 18.“ An odour of a sweet smell, a

[blocks in formation]

a

sacrifice, acceptable, well pleasing to God." Moreover, as is observed by Grotius upon this text, the word communicate, or communion, is found in a like sense in the Acts, and in other epistles of St. Paul. See Acts ii. 42. Rom. xv. 26. 2 Cor. viii. 4. ch. ix. 13.

4. In the next place I observe some instances of agreement in the style, or phrases, of the epistle to the Hebrews, and the acknowledged epistles of St. Paul,

b

1.) Heb. ii. 4. "God also bearing them witness with signs; and wonders, and divers miracles, and gifts of the Holy Ghost."

But

"Signs and wonders," together, seldom occur in other books of the New Testament. they are found several times in the Acts, and St. Paul's epistles. The phrase is in Matt. xxiv. 24. and Mark xiii. 22, and once likewise in St. John's gospel, ch. iv. 48. But it is several times in the Acts, ch. ii. 19. iv. 30. v. 12. vi. 8. viii. 13. xiv. 3. xv. 12. The most remarkable are these, where there are three different words. Acts ii. 22." A man approved of God "A among you by miracles, and wonders, and signs," Rom. xv. 19.- "Through mighty signs and wonders, by the power of the Spirit of God." 2 Cor. xii. 12.- "In signs, and wonders, and mighty deeds." 2 Thess. ii. 9. "With all power, and signs, and lying wonders."

с

2.) Ch. ii. 14.————"That through death he might destroy him that had the power of death." The word naтapyεw, or naтaрyεoμa, is, I think, no where used in the New Testament, except in Luke xiii. 7, and St. Paul's epistles, where it is several times: and is sometimes used in a sense resembling this place, particularly 2 Tim. i. 10. " Who has abolished death:" naтapyyœavtos piev θανατον. And 1 Cor. xv. 26. Compare Dr. Doddridge's Family Expositor, vol. IV. upon 1 Cor. xv. 24.

3.) Ch. iii. 1.————" Holy brethren, partakers of the heavenly calling" Philip. iii. 14."The prize of the high calling of God in Christ Jesus." 2 Tim. i. 9." Who has called us with an holy calling."

4.) Ch. v. 12.-" And are become such as have need of milk, and not of strong meat." 1 Cor. iii. 2. "I have fed you with milk, and not with meat." However, in the original, there is no great agreement in the words, except that in both places "milk" is used for the first rudiments of the Christian doctrine.

5.) Ch. viii. 1.-"Who is set on the right hand of the throne of the majesty on high." Eph. i. 21.-" And set him at his own right hand in the heavenly places."

6.) Ch. viii. 6. ix. 15. and xii. 24. Jesus Christ is styled "mediator." So likewise in Gal. iii. 19, 20. 1 Tim. ii. 5, and in no other books of the New Testament.

και σκια

7.) Ch. viii. 5. “Who serve unto the example and shadow of heavenly things.”—ne oniaTa pavia. X. 1. "For the law having a shadow of good things to come, and not the very image of the things.” Σκιαν εχων των μελλόντων αγαθών, εκ αυτην την εικόνα των πραγμάτων. Col. ii. 17." Which are a shadow of things to come. But the body is of Christ." Α εξι σκια των μελλον των το δε σώμα το Χρις8. 8.). Ch. x. 33. "Whilst ye were made a gazing-stock," or spectacle, "both by reproaches and afflictions." overdigpois te nas reσi beatpisoμεvol. 1 Cor. iv. 9. "For we are made a spectacle unto the world”. οτι θεατρον εγενήθημεν τῷ κόσμῳ.

9.) St. Paul, in his acknowledged epistles, often alludes to the exercises and games, which were then very reputable and frequent in Greece, and other parts of the Roman empire. There are divers such allusions in this epistle, which have also great elegance. So ch. vi. 18. “Who have fled for refuge to lay hold of the hope set before us," or the reward of eternal life, proposed to animate and encourage us. And ch. xii. 1. "Wherefore seeing we also are com

h

[blocks in formation]

spem propositam,' sc. vitam æternam, Elegantissima metaphora est vocis wooxeurs, e veterum certaminum ratione ducta. Proprie enim προκεισθαι dicuntur τα αθλα, sc. præmia certaminis, quæ publice proponuntur in propatulo, ut eorum adspectus, certaque eorum adipiscendorum spes certaturos alacriores redderet ad certamen ineundum, victoriamque reportandam; ut interpretabamur supra ad 2 Tim. iv. 8. zo aToxsofa, quod eandem significationem obtinet. J. Tob. Krebsii Observat. in N. T. e Josepho. p. 377.

Ego vero puto φεύγειν accipi pro συντόνως τρέχειν, et sumptam translationem a gymnicis ludis; quo spectant etiam vocabula κρατησαι, καταπετασματος, οι πρόδρομο. Bez. in loc. See Mr. Hallett upon the place, note a p. 336.

с

Ver. 2.

passed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which does so easily beset us, and let us run with patience, the race that is set before us. Looking unto Jesus, who for the joy that was set before him endured the cross." And ver. 3. "Lest ye be wearied, and faint in your minds." And ver. 12. "Wherefore lift up the hands that hang down, and the feeble knees."

[ocr errors]

с

All these texts seem to contain allusions to the celebrated exercises and games of those times. And under each of them I have referred to, or transcribed the notes of some learned critics and commentators, tending to illustrate them. And to these may be added, if I mistake not the place before taken notice of, ch. xii. 4. "Ye have not yet resisted unto blood, striving against sin."

10.) Ch. xiii. 9. "Be not carried about with divers and strange doctrines." Adaxais moinidais nai Eevais un tegi DEPETOE. Eph. iv. 14. "That we henceforth be no more children, tossed to and και ξέναις μη περιφερεσθε. fro, and carried about with every wind of doctrine”—κλυδωνιζομενοι, και περιφερόμενοι παντι ανεμῷ της διδασκαλίας.

11.) Ch. xiii. 10. "We have an altar, whereof they have no right to eat." 1 Cor. ix. 13. "And they that wait at the altar, are partakers with the altar." And ch. x. 11. "Are not they which eat of the sacrifices, partakers of the altar."

12.) Ch. xiii. 20, 21. "Now the God of peace-make you perfect." Which is a title of the Deity, no where found in the New Testament, but in St. Paul's epistles. And in them it is several times, and near the conclusion, as here. So Rom. xv. 33. "Now the God of peace be with you all." See likewise ch. xvi. 20. and Philip. iv. 9. And 1 Thess. v. 23. And "the very God of peace sanctify you wholly." And 2 Cor. xiii. 11. " And the God of love and peace shall be with you."

5. The conclusion of this epistle has a remarkable agreement with the conclusions of St. Paul's epistles in several respects.

[ocr errors]

1.) He here desires the Christians, to whom he is writing, to pray for him. ch. xiii. 18. Pray for us." So Rom. xv. 30. Eph. vi. 18, 19. Col. iv. 3. 1 Thess. v. 25. 2 Thess. iii. 1. 2.) It is added in the same ver. 18. "For we trust, we have a good conscience, in all things willing to live honestly." Which may well come from Paul, some of the Jewish believers not being well affected to him, or being even offended with him. So says Theodoret upon this place, and Chrysostom to the like purpose, very largely. To which might be added, ver. 32. “And I beseech you, brethren, to suffer the word of exhortation." It is also observable, that St. Paul makes a like profession of his sincerity, in pleading against the Jews, before Felix, Acts xxiv. 16.

i

3.) Having desired the prayers of these Christians for himself, he prays for them, ch. xiii. 20, 21. "Now the God of peace-make you perfect-through Jesus Christ: to whom be glory for ever and ever. Amen." So Rom. xv. 30-32, having asked their prayers for him, he adds ver. 33. "Now the God of peace be with you all. Amen." Compare Eph. vi. 19—23, and 1 Thess. v. 23. 2 Thess. iii. 16.

4.) Ch. xiii. 24. "Salute all them that have the rule over you, and all the saints. They of

• Ογκον αποθέμενοι παντα· “ deponentes omne pondus. deponentes omne pondus. Tota hæc oratio translatitia est; quasi nobis in stadio non sine magnis difficultatibus currendum: quâ translatione sæpe utitur Paulus. In primis igitur monet, ut oyxov abjiciamus, quo vocabulo crassa omnis et tarda moles significatur. Bez. in loc.

A stadio sumta similitudo. Ibi qui cursuri sunt, omnia quæ oneri esse possunt, deponunt, &c. Grot. in loc. And see Hallett as before, note * p. 336.

b

a

Τρέχωμεν την προκειμενον ἡμιν τον αγωνα. Loquendi ratio est agonistica, et petita a cursoribus, qui stadium absolvunt. De voce poxziua satis multa afferebamus supra, Cap. vi. 18.

-Sensus autem Apostoli est: Curramus in stadio, nobis proposito ad currendum:' voce aywv pro loco, sc. stadio, sumta. Krebs. ubi supra. p. 390.

• Ος αντι της προκειμενης χαρας. κ. λ. Vid. Krebs, ib. p. 390.

4 Ίνα μη καμητε, ταις ψυχαῖς ὑμων εκλυόμενοι. -Hæc duo verba a palæstrâ et ab athletis desumpta sunt, qui proprie

dicuntur καμνειν, et ψυχαις εκλύεσθαι, cum corporis viribus debilitati et fracti, omnique spe vincendi abjectâ, victas manus dant adversario.Neque dubium est, quin Apostolus eo respexerit. Id. ib.

• Διο τας παρειμενας χειρας και τα παραλελυμένα γονατα avogtwoare. Quemadmodum Paulus sæpissime delectatur loquendi formulis ex re palæstricâ petitis; ita dubium non est, quin hic quoque respexisse eo videatur. Athletis enim et luctatoribus tribuuntur παρειμέναι χειρες et παραλελυμένα γονατα, cum luctando ita defatigati, viribusque fracti sunt, ut neque manus neque pedes officio suo fungi possint, ipsique adeo victos se esse fateri cogantur. Id. ib. p. 392.

See here, p. 300.

8 Προς την αμαρτίαν ανταγωνιζόμενοι.

Η Διαβεβλητο αυτοις, ὡς ταναντία τῷ νόμῳ κηρύττων. Διδάσκει τοίνυν αυτές, ώς εκ αλλο το χαριν τετο ποιεί, αλλά τῳ θείῳ λόγῳ πειθόμενος. Δια τετο και την συνειδησιν εις μаρrupiar exaλerɛ. Theod. in Hebr. xiii. 18. T. III. 461. i In Heb. xiii. hom. 34. tom. XII. p. 313, 314.

P.

Italy salute you." The like salutations are in divers of St. Paul's epistles, Rom. xvi. 1 Cor. xvi. 19—21. 2 Cor. xiii. 13. Philip. iv. 21, 22. Not to refer to any more.

a

[ocr errors]

5.) The valedictory benediction at the end, is that which Paul had made the token of the genuineness of his epistles, 2 Thess. iii. 18. So here, ch. xiii. 25. "Grace be with you all. Amen." Indeed, sometimes it is "the grace of our Lord Jesus Christ be with you.' But at other times it is more contracted. So Col. iv. 18. "Grace be with you." 1 Tim. vi. 21. "Grace be with thee." See likewise Eph. vi. 24. 2 Tim. iv. 22. Tit. iii. 15. The same observation is

in Theodoret. b

6. The circumstances of the epistle lead us to the apostle Paul.

1.) Ch. xiii. 24. “ They of Italy salute you." The writer therefore was then in Italy, whither we know Paul was sent a prisoner, and where he resided two years, Acts xxviii. where also he wrote several epistles, still remaining.

2.) Ver. 19. He desires them "the rather to pray for him, that he might be restored to them the sooner." Paul had been brought from Judea to Rome. And he was willing to go thither again, where he had been several times. And though the original words are not the same, there is an agreement between this and Philem. ver. 22. "I trust, that through your prayers, I shall be given to you." This particular is one of the arguments of Euthalius, that this epistle is Paul's, and written to the Jews of Palestine.

3.) Ver. 23. “ Know ye, that our brother Timothy is set at liberty. With whom, if he come shortly, I will see you." Timothy was with Paul, during his imprisonment at Rome: as is allowed by all. For he is expressly mentioned at the beginning of the epistles to the Philippians, Colossians, Philemon, written when he was in bonds. He is mentioned again, Philip. ii. 19. When the apostle writes to Timothy, he calls him "his son," or " his son," or "dearly beloved son." 1 Tim.

i. 2. 2 Tim. i. 2. But when he mentions him to others, he calls him brother. 2 Cor. i. 1. Col. i. 1. 1 Thess. iii. 2. In like manner Titus. Comp. Titus i. 4. and 2 Cor. ii. 13.

This mention of Timothy has led many, not only moderns, but ancients likewise, to think of Paul as writer of the epistle, particularly Euthalius. And undoubtedly, many others have been confirmed in that supposition by this circumstance.

The original word, «ñoñeλupevov, is ambiguous, being capable of two senses: one of which is that of our translation, "set at liberty," that is, from imprisonment: the other is dismissed, "sent abroad on an errand." In this last sense it was understood by Euthalius. Who, in the place just cited, says, That scarcely any one can be thought of, beside Paul, who would send Timothy abroad upon any service of the gospel.' And indeed this passage doth put us in mind of what Paul says to the Philippians, ch. ii. 19. “ But I trust in the Lord Jesus, to send Timothy shortly unto you, that I also may be of good comfort when I know your state. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord, that I also myself shall come shortly," ver 23, 24. Which induced Beausobre to say in the preface to this epistle: The sacred author concludes with asking the prayers of the Hebrews, ch. xiii. 19. "That he may be restored to them." These words intimate, that he was still prisoner, but that he hoped to be set at liberty. Therefore he adds, in the 23 ver. that he intended to come and see them with Timothy, as soon as he should be returned. If this explication be right, this epistle was written at Rome some time after the epistle to the Philippians, and since the departure of Timothy for Macedonia.'

[ocr errors]

e

Thus we are brought to the time of this epistle. Nevertheless, before I proceed to speak distinctly to that, I would conclude the argument concerning the writer of it.

All these considerations just mentioned, added to the testimony of many ancient writers, make out an argument of great weight (though not decisive and demonstrative) that the apostle Paul is the writer of this epistle.

It should be observed, I have hitherto declined the use of two arguments often insisted upon in discoursing of this point.

a Et hoc ad exemplum Pauli. Eph. vi. 24. Col. iv. 19. .1 Tim. vi. 21. 2 Tim. iv. 22. Tit. iii. 15. Qui alibi explicat, quæ sit illa gratia, nempe Christi. Grot. in Heb. xiii. 25. • Το σύνηθες ακροτελεύτον τέθεικε, την της χαριτος μετεσία». Theod. in loc. T. III. p. 462.

• Μαρτυρείται δε και εν τοις ἕξης ή επισολη ὑπαρχεσα Παύλε, τῷ γράφειν, ότι και τοις δεσμοις με συνεπαθήσατε, και εκ τ8 λε

γειν, περισσότερον εύχεσθε, ἵνα τάχιον αποκαταςαθω ύμιν. Euthal. ap. Zacagn. p. 670.

4 Και εκ τε λεγειν, γινώσκετε τον αδελφον ήμων Τιμόθεον απολελυμένον ουδείς γαρ αν, οιμαι, απέλυσεν εις διακονία» Τιμόθεον, ει μη Παύλος. κ. λ. Euthal. ib. p. 671.

Preface sur l'épître aux Hébreux. n. 37. p. 429.

« הקודםהמשך »