תמונות בעמוד

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

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,

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

“ Signs and wonders,” together, seldom occur in other books of the New Testament. But 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 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.”

2.) Ch. ii. 14. That through death he might destroy him that had the power of death.” The word nätepyew, or ya tapytouer, 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:” xatupyYouVtos 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 “6 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.

7.) Ch. viii. 5. “Who serve unto the example and shadow of heavenly things.”—Glouceme PWV Etxpavw. x. 1. For the law having a shadow of good things to come, and not the very image of the things.” Σκιαν εχων-των μελλοντων αγαθων, εκ αυτην την εικονα των πραγμάτων. Col. ii. 17. “ Which are a shadow of things to come. But the body is of Christ.' Α εςι σκια των μελλοντων: το δε σωμα τα Χρις8.

8.). Ch. x. 33. “ Whilst ye were made a gazing-stock,” or spectacle, “ both by reproaches and afflictions.” cveidIGMOIS TE 4c Orber DeumpuSOMEVI. 1 Cor. iv. 9. « For we are made a spectacle unto the world”. -οτι θεατρον εγενήθημεν τω κοσμο.

9.) St. Paul, in 3 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

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spem propositam,' sc. vitam æternam, Elegantissima meta. phora est vocis tcomelusyn,5, e veterum certaminum ratione ducta. Proprie enin προκεισθαι dicuntur τα αθλα, sc. preinia certaminis, quæ publice proponuntur in propatulo, ut eorum adspectus, certaque eorum adipiscendorum spes certaturos alacriores redderet ad certamen ineundum, victorianique reportandam ; ut interpretabamur supra ad 2 Tim. iv. 8. TO atroxe1c926, quod eandem significationem obtinet. J. Tob. Krebsii Observat. in N. T. e Josepho. p. 377.

Ego vero puto φευγειν accipi pro συντονως τρεχειν, et sumptam translationem a gymnicis ludis; quo spectant etiam Vocabula κρατησαι, καταπετάσματος, et προδρομο. Bez. in loc.

See Mr. Hallett upon the place, note « p. 336.

TOS Des.

εν σημειοις, και τερασι, και δυναμεσι. --εν ταση δυναμει, και σημειούς, και τεράσι ψευδες. 5 See 1 Cor. ix. 24-26. 1 Tim. vi. 12. 2 Tim. ii. 5. and ch. iv, 7, 8.

Κρατησαι της προκειμενής ελαιδος: “ad obtinendam

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.

Ver. 2. Looking unto Jesus, who o 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.”

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.” Anda mais 70ndais xul Gaveis pen Tep Depende. Eph. iv. 14. “ That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine”-κλυδωνιζομενοι, και περιφερομενοι παντι ανεμώ της διδασκαλιας. .,'

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 peacemake 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. xiij. 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.

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. i 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.

3.) Having desired the prayers of these Christians for himself, he prays for them, ch. xiii. 20, 21. “ Now the God of peacemake 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 αποθεμενοι παντα • deponentes omne pondus. dicuntur καμνειν, et ψυχαις εκλυεσθαι, cum corporis viribus Tota hæc oratio translatitia est; quasi nobis in stadio non sine debilitati et fracti, omnique spe vincendi abjectâ, victas manus magnis difficultatibus currendum : quà translatione sæpe dant adversario. -Neque dubium est, quin Apostolus eo utitur Paulus. In primis igitur monet, ut oyxov abjiciamus, respexerit. Id. ib. quo vocabulo crassa omnis et tarda moles significatur. Bez. • Διo τας παρειμενας χειρας και τα παραλελυμενα γονατα in loc.

aroçowrate. Quemadmodum Paulus sæpissime delectatur A stadio sumta similitudo. Ibi qui cursuri sunt, omnia loquendi formulis ex re palæstricâ petitis; ita dubium non est, quæ oneri esse possunt, deponunt, &c. Grot. in loc. And see quin hic quoque respexisse eo videatur. Athletis enim et Hallett as before, note * p. 336.

luctatoribus tribuuntur παρειμεναι χειρες et παραλελυμενα Tpexwey Toy wpoxelulavoy juny Toy aywva. Loquendi yorata, cum luctando ita defatigati, viribusque fracti sunt, ut ratio est agonistica, et petita a cursoribus, qui stadium absolvunt. neque manus neque pedes officio suo fungi possint, ipsique De voce w poxelu Qi satis multa afferebamus supra, Cap. vi. 18. adeo victos se esse fateri cogantur. Id. ib. p. 392. -Sensus autem Apostoli est : •Curramus in stadio, nobis

r See here,


300. proposito ad currendum:' voce aywy pro loco, sc. stadio, 8 Προς την αμαρτιαν ανταγωνιζομενοι. . sumta. Krebs. ubi supra. p. 390.

* Διαβεβλητο αυτοις, ως ταναντια το νομο κηρυττων. • Ος αντι της προκειμενης χαρας. κ. λ. Vid. Krebs. ib. Διδασκει τοινυν αυτες, ως εκ αλλά τα χαριν τ8το ποιει, αλλα p. 390.

τω θειω λογω πειθομενος. Δια τέτο και την συνειδησιν εις • Ινα μη καμητε, ταις ψυχαις υμων εκλυομενοι. - Hæc

faptuplay exanace. Theod. in Hebr. xiii. 18. T. III. p. 461. duo verba a palæstrâ et ab athletis desumpta sunt, qui proprie i In Heb, xüi. hom. 34. tom. XII. p. 313, 314.

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.

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.” i 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.

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 o 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 “ dearly beloved son.” i 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, cooked uuevov, 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 depar• ture of Timothy for Macedonia.'

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. 13. γειν, περισσοτερον ευχεσθε, ίνα ταχιoν αποκατασταθω υμιν. 1 Tim. vi. 21. 2 Tim. iv. 22. Tit. jii. 15. Qui alibi explicat, Euthal. ap. Zacayo. p. 670. quæ sit illa gratia, nempe Christi. Grot. in Heb. xiii. 25.

4 Και εκ τ8 λεγειν, γινωσκετε τον αδελφον ήλιν Τιμοθεον 5 Το συνηθες ακροτελευτον τεθεικε, την της χαριτος μετεσιαν. απολελυμενον ουδείς γαρ αν, οιμαι, απελυσεν εις διακονιαν Theod. in loc. T. III.


Τιμοθεον, ει μη Παυλός. κ. λ. Euthal. ib. 671.
Μαρτυρείται δε και εν τοις έξης ή επιςολη υπαρχεσα Παυλά, e Preface sur l'épître aux Hébreux, n. 37. p. 429.
τη γραφειν, ότι και τους δεσμούς με συνεπαθησατε, και εκ τ8 λε-

One of which is the testimony of St. Peter : 2 epist. ch. iii. 15, 16. · This I have omitted, because I am not satisfied that he and the author of this epistle write to the same persons. Nor does it appear certain to me, that St. Peter there takes any particular notice of this epistle as one of Paul's. However as many learned men look upon that passage of St. Peter, as a full testimony to Paul's being the writer of this epistle, I shall refer to several, or transcribe below, a part at least of what they say: particularly • Mill, · Spanheim, and « Basnage.

The other argument omitted by me is that taken from Heb. x. 34. “ For ye had compassion of me in my bonds.” On this insist • Spanheim, 'Mill. and · Basnage, to prove that this epistle was written by Paul. But Mr. James Pierce translates the words thus : “ For ye sympathized with those who were in bonds.” And in his notes says: Were it certain, that the common is • the true reading of the place, there would be little room left to doubt of the epistle's being * written by St. Paul. But the Alexandrian, and other manuscripts, of the best note, read here • δεσμιοις instead of δεσμοις με. . And the same is confirmed by ancient versions.' And that this is the truer reading, may be seen in Bengelius, Wetstein, and Mill himself: though in his argu. ment concerning the author of the epistle, he has been pleased to argue from the common read. ing. If Paul here referred to his bonds, I should think he intended his imprisonment in Judea, as Mill thought, not at Rome, as Basnage does, in the place just cited. I make no doubt but that the Hebrew believers in Judea afforded St. Paul relief and comfort, whilst he lay prisoner at Cæsarea. But as I do not here discern any plain reference to that, I do not form any argument rom this text, in behalf of the writer of the epistle.

I say no more by way of argument. But there are objections, which ought to be considered.

1. Obj. Heb. ii. 3, “ How shall we escape, if we neglect so great salvation, which at the first egan to be spoken by the Lord, and was confirmed unto us by them that heard him?

Hence it has been argued, that the writer of this epistle placeth himself with those who had received the doctrine of the gospel from Christ's apostles. But Paul had it from Christ himself, as he says at large in the first chapter of the epistle to the Galatians. This has been thought by. Grotius and Le Clerc,' a good reason why Paul should not be esteemed the writer of this epistle.

To which I answer, that it is not uncommon for Paul to join himself with those to whom he is writing, and to say us, where he might say you : especially, when he says any thing that is humbling, and that might be thought disagreeable. So Col. i. 12, 13. “ Giving thanks to the Father, who has delivered us from the power of darkness." - This I take to be a plain instance. To which might be added, according to the judgment of some commentators, Eph. ii. 3. and Tit. iii. 3. The note of Grotius upon this last cited text may be observed. And now I transcribe below the answer of Mr. Wetstein to this objection : which is in the main agreeable to what I have just said.

* Says Mr. Hallet, Introduction, p. 21. “Some learned venisse hoc in usu. Et quas omnes ex Italià transmisit epismen have attempted to prove this point from what St. Peter tolas, vinculorum suorum mentione quasi distinxit. Spanh. • says, 2 Pet. iii. 15, 16. If it could be proved, that he speaks ib. P. II. cap. 4. • of the epistle to the Hebrews, the testimony of this apostle f Auctorem habet hæc epistola," si qua usquam alia, D. * would fully determine the dispute. But as I do not think, Paulum. Alloquitur Auctor Hebræos istos, velut ipsius in

it can be certainly proved, that he speaks of this epistle, carcere memores, ejusque vinculis courabzoartas. Ista A poswithout proving that St. Paul was the author of it, I cannot tolo nostro congruere, nemo non videt. Hierosolyma ipse argue from this passage. Those on the other side go upon duos ante annos eleemosynas ecclesiarum detulerat, ubi ab

the supposition, that St. Peter's epistles were written to the universà illic ecclesià benigne exceptus erat, toto tempore, quo • Hebrews, or Jews. But it seems to me abundantly more Cæsareæ mansit incarceratas. Mill. Prol, num. 85. * natural to suppose, that they were written to Gentile Chris- 8 A manu catenatâ epistolam in Italiâ exaratam fuisse, cer* tians, if we consider many passages of the epistles them- nimus et videmus : vinculis meis mecum affecti fuistis.' Bar• selves.'

nabam vero aut Lucam compedibus in Italiâ fuisse detentos, Et quidem epistolam hanc eam ipsam fuisse, quam ad veterum in monimentis ne minimâ quidem literâ invenimus. Hebræos Christianos miserat Apostolus noster, disertis verbis Basnag. Ann. 61. n. iv. D. Petri constat. Ep. 2. cap. iii. 15, &c. Mil. Proleg. num. h Præterea Paulo hanc epistolam abjudicat, quod hujus 86-91.

scriptor se iis annumeret, qui non a Christo, sed ab ejus discic Vid. Spanhem. Diss. de Auct. ep. ad Hebr. Part. I. cap. pulis, notitiam evangelii acceperit. cap. ii. 3. Cum contra ii. -v.

Paulus auctoritatem sibi addat inde, quod banc notitiam a d Hebræis Paulum scripsisse, planum est ex posteriore Christo ipso acceperit. Grot. Pr. in ep. ad Hebr. Petri ; Paulus pro sibi datà sapientia scripsit vobis.', Hebræos i Videtur et scriptor epistolæ ad Hebræos cap. ii. 3. &c. enim alibat scrip:o Petrus circumcisionis apostolus. Quænam eorum numero censeri velle, qui evangelium acceperant ab iis, autem Pauli ad Hebræos scripta epistola, si nostra non est? a quibus auditus erat ipse Christus. Quod in Paulum non

Ipsa igitur est, quæ omnium in manibus versatur atque quadrat, qui evangelium ab ipso Jesu Christo et Deo accepisse oculis. Basn. ann. 61. num. iv.

se non falso gloriatur. Gal. i. Cleric. H. E. A. D. 69. e Prima esto circumstantia vinculorum illa mentio. Capite p. 459. X, ver, 34.- -Constat enim, soli Paulo, et fere semper,

I would also observe, that there is another instance in this epistle, much resembling the text, upon which the present objection is founded. Heb. xii. 1. Wherefore let us lay aside every weight, and the sin which does so easily beset us.”. And this way of writing is suitable to Paul's style and method in his acknowledged epistles.

Secondly, I would farther add, if it might not be esteemed too prolix, that in divers other places we find Paul, when he asserts the resurrection of Jesus Christ, insisting also upon the testimony of the other apostles, and likewise of other disciples. Thus, preaching at Antioch in Pisidia, Acts xiii. 30, 31. " But God raised him from the dead. And he was seen many days of them, which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.” And also 1 Cor. xv. at the beginning: which I shall recite largely, as full to the point. “ Moreover, brethren, I declare unto you the gospel, which I preached unto you, which also ye

have received.-By which also ye are saved, if ye keep in memory what I preached unto you.For I delivered unto you first of all, how that Christ died for our sins, according to the scriptures : and that he was buried, and that he rose again the third day, according to the scriptures: and that he was seen of Cephas, then of the twelve. After that he was seen of James, then of all the apostles. And last of all he was seen of me.”

And this context, perhaps, will justify me in proceeding somewhat farther. When St. Paul says, 2 Tim, ii. 8, “ Remember, that Jesus Christ—was raised from the dead, according to my gospel :" he intends, as I apprehend, to lead Timothy to recollect the gospel, that had been preached by him in such and such circumstances, confirmed by miracles wrought by him, and agreeable to the prophecies of the ancient scriptures, and the testimony of the other apostles, and disciples of Christ. As he also says, at ver. 2. of the same chapter, “ The things that thou hast heard of me among many witnesses :” literally, “by many witnesses :" that is, confirmed by many witnesses. And he may be supposed to intend not only the prophets, which is Grotius's interpretation, but likewise the testimony of all the apostles of Christ, and of many others, to which he had appealed in his preaching.

Upon the whole, it seems to me, that the expression of this text is highly becoming the apostle Paul, especially, supposing him to be here writing to the believers of Jerusalem and Judea. And indeed, as before shewn, the beginning of this second chapter of the epistle to the Hebrews affords, in my opinion, an argument of no small force, that they are the Christians to whom it is sent.

2. Obj. Another objection against this epistle being St. Paul's is, that it is supposed to have in it an elegance superior to that of his other writings. This has been judged by Grotius, and Le Clerc, who were formerly quoted, sufficient to shew, that it was not written by Paul.

In order to judge the better of this, it may be of use to recollect what we have already seen in divers ancient writers, relating to this point.

Eusebius has a passage of Clement of Alexandria, from his institutions, at large cited by us formerly: where Clement says, “ Thate the epistle to the Hebrews is Paul's, and that it was • written to the Hebrews in the Hebrew language, and that Luke having carefully translated it, • published it for the use of the Greeks. Which is the reason of that conformity of style, which o is found in this epistle, and the Acts of the apostles.'

The opinion of Origen in his homilies upon this epistle as cited by Eusebius, and by us' from him, is, • That the style of the epistle to the Hebrews has not the apostle's rudeness of

. Hebr. ii. 3. Paulus se iis annumerat, qui notitiam evangelii 13. Tit. iii. 3. ubi gentium peccata, et pænam imminentem a discipulis Christi acceperunt; cum tamen ad Galatas non describit, et seipsum illis annumerat. J. J. Wetstein. N, T. semel testetur, glorieturque, se non ab hominibus, sed ab ipso tom. II. p. 384. Christo fuisse institutum, Gal. i. 1, 12, 17. ch. ii. 6. Ratio • Multis adductis testibus prophetis, qui hæc prædixerant. discriminis ex modo dictis manifesta est. In epistola ad Galatas Hebr. xii. 1. Grot. in 2 Tim. ii. 2. id agit, ut auctoritatem suam adstruat; hic autem, ubi de sup- c See before, p. 142. plicio desertoribus impendente loquitur, ut minus ingrata esset

d Vol. i. p. 394. comminatio atque admonitio, seipsum illis annumerat, comm. • Και την προς Εβραιος επιςολην Παυλο μεν ειναι φησι, 1. Δει ημας προσεχειν τοις ακεσθεισιν, μη ποτε παραρρυωμεν γεγραφθαι δε Εβραιοις Εβραϊκη φωνη Λεκαν δε φιλοτιμως αυ

TWS YLEIS EXCEcopeda. Postquam igitur ita coepisset, την μεθερμηνευσαντα, εκδBναι τοις Ελλησιν. κ. λ. ap. Euseb. consequens erat, ut in eadem figurâ pergeret, scriberetque H. E. 1. 6. c. 14.in. itos outrpiamasillas afe6awin. Ita Eph. ii. 3. Col. 1. 12, Vol. i. p. 532. from Euseb. H. E. 1.6. cap. 25. VOL. II.

2 X

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