Introduction.

HEBREWS.

Introduction.

"IV. Thus we are brought to the fourth and last part of our in- | by the strongest arguments to apostatize from the faith, and quiry concerning this epistle, the time and place of writing it.turn back to the poor elementary teaching furnished by Mo Mill was of opinion that this epistle was written by Paul, insaic rites and ceremonies. That, in such circumstances, they the year 63, in some part of Italy, soon after he had been re- might begin to halt and waver, will not appear strange to any leased from his imprisonment at Rome. Mr. Wetstein ap considerate person: and that the apostle should write to guard pears to have been of the same opinion. Tillemont likewise them against apostacy, by showing them that the religions sysplaces this epistle in 63, immediately after the apostle's being tem which they had embraced, was the completion and per set at liberty; who, as he says, was still at Rome, or at least fection of all those which had preceded it, and particularly of in Italy. Banage speaks of this epistle at the year 61, and the Mosaic, is what might be naturally expected. This he has supposes it to be written during the apostle's imprisonment; done in the most effectual and masterly manner; and has fur for he afterward speaks of the Epistle to the Ephesians, and nished them with arguments against their opponents which says, it was the last letter the apostle wrote during the time of must have given them a complete triumph. his bonds. L'Enfant and Beausobre, in their general preface His arguments against backsliding or apostare, are the to St. Paul's epistles, observe, That in the subscription at the most awful and powerful that can well be conceived; and are end of the epistle, it is said to have been written from Italy, as applicable now to guard Christian believers against fung the only ground of which, as they add, is, what is said chap. from gruce, as they were in the apostolic times; and from the xiii. 24.They of Italy salute you.' This has made some general laxity in which most professors of religion indulge think that the apostle wrote to the Hebrews after he had themselves, not less necessary. been set at liberty, and when he had got in that part of Italy which borders upon Sicily, and in ancient times was called Italy. Nevertheless, there is reason to doubt of this. When he requests the prayers of the Hebrews, 'that he might be restored to them the sooner,' he intimates that he was not yet set at liberty. Accordingly, they place this epistle in the year 62. "There is not any great difference in any of these opinions concerning the time or place of this epistle, all supposing that it was written by the apostle either at Rome or Italy, near the end of his imprisonment at Rome, or soon after it was over, before he removed to any other country.

"I cannot perceive why it may not be allowed to have been written at Rome. St. Paul's first epistle to the Corinthians was written at Ephesus; nevertheless he says, chap. xvi. 19. The churches of Asia salute you.' So now he might send salutations from the Christians of Italy, not excluding, but including, those at Rome, together with the rest throughout that country. The argument of L'Enfant and Beausobre, that Paul was not yet set at liberty, because he requested the prayers of the Hebrews that he might be restored to them the sooner,' appears to me not of any weight. Though Paul was no longer a prisoner, he might request the prayers of those to whom he was writing, that he might have a prosper ous journey to them, whom he was desirous to visit; and that all impediments of his intended journey might be removed: and many such there might be, though he was no longer under confinement. Paul was not a prisoner when he wrote his Epistle to the Romans; yet he was very fervent in his prayers to God, that he might have a prosperous journey, and come to them, chap. i. 10.

"For determining the time of this epistle, it may be observ. ed that when the apostle wrote the Epistle to the Philippians, the Colossians, and Philemon, he had hopes of deliverance. At the writing of all these epistles, Timothy was present with him; but now he was absent, as plainly appears from chap. xiii. 23. This leads us to think that this epistle was written after them. And it is not unlikely that the apostle had now obtained that liberty which he expected when they were

written.

"It is probable that Timothy did go to the Philippians, soon after writing the above-mentioned epistles, the apostle having gained good assurance of being quite released from his con finement. And this Epistle to the Hebrews was written du. ring the time of that absence; for, it is said, Heb. xiii. 23. Know ye that our brother Timothy is set at liberty,' or has been sent abroad. The word is capable of that meaning; and it is a better and more likely meaning, because it suits the coherence. And I suppose that Timothy did soon come to the apostle, and that they both sailed to Judea, and after that went to Ephesus, where Timothy was left to reside with his peculiar charge.

"Thus this epistle was written at Rome, or in Italy, soon after that Paul had been released from his confinement at Rome, in the beginning of the year 63. And I suppose it to be the last written of all St. Paul's epistles which have come down to us, or of which we have any knowledge."

Dr. Lardner's WORKS, Vol. VI. p. 381. After this able and most circumstantial investigation, 1 think it would be a mere actum agere to enter farther into this discussion; all that the ancients, both Grecian and Roman, and all that the most intelligent of the moderns have produced, both for and against the argument stated above, has been both judiciously and candidly stated by Dr. Lardner; and it is not going too far to say, that few readers will be found who will draw conclusions different from those of Dr. Lardner, from the same premises.

A late sensible writer, Mr. Thomas Olivers, in a Discouse on chap. ii. 3. of this epistle, has considered this subject t large, and treated it with great cogency of reasoning, I shall borrow his Analysis of the different chapters, and a few of his concluding remarks; a perusal of the whole work will amply repay the serious reader. After one hundred and thirty two pages of previons discussion, he goes on thus:

"I shall," says he, "sum up all that has been said upon this head, by giving a brief account of the OCCASION and DSSION f this epistle; and of the apostle's manner of reasoning therein. "The Christian religion being so contrary to the corrupt principles and practices of the world, those who embraced and propagated it, were on those accounts, rendered very adious wherever they came. The consequence of this was that heavy persecutions were raised against them in most places. The converted Hebrews, because they had turned their tacks on the law of Moses, and embraced the religion of that Jeste whom their rulers had crucified, were exceedingly persecuted by their countrymen. Sometimes the unconverted Hebrews persecuted their converted brethren themselves; &t aber times they stirred up the heathen who were round about to do it. By these means the believing Hebrews had a great fight of afflictions, chap. x. 32. and were made gazing-stocks baik by reproaches and afflictions, ver. 33. and experienced the spoiling of their goods, which for awhile they took jorfuly, ver. 34. But this was not all: for, as the Christian religion was then a new thing in the world, it is natural to suppose that the new converts had a great many scruples and reaso ings in themselves concerning the lawfulness of what they had done in embracing it: and what added to these scruples, was the constant endeavour of the Judaizing teachers to lay st bling-blocks in the way of these Hebrews, which they too oftra effected, by means of their diverse and strange doctrins, pe tioned ch. xiii. 9. The consequence of this opposition, t from within and without, was, that great numbers of the Be brews apostatized from Christ and his Gospel, and went back to the law of Moses; while the fluctuating state of the rest gave the apostles too much reason to fear a general, if not as universal apostacy. Now this apparent danger was the CASION of this epistle; and the DESIGN of it was to prevent the threatened evil if possible.

"That this account is true, will fully appear from a met particular survey of the contents of the whole epistle

"Chap. i.-The apostle shows that all former dispensation were delivered to the world by men and angels, who were only servants in what they did; but that the Gospel salvation was delivered by Christ, who is the Son of God, and the Hay of all things. How naturally does he then infer the supersty of the Gospel over the law; and of consequence, the great surdity of leaving the former for the sake of the latter.

"Chap. ii.--He obviates an objection which might be made to the superior excellency of Christ, on account of His hai liation. To this end he shows that this humiliation was vala tary; that it was intended for many important purposes, ri that we might be sanctified, ver. II. that, through His dest we might be delivered from death, ver. 14, 15. and that Christ, by experiencing our infirmities in His own person, mit de come a faithful and merciful High-priest, ver. 17, 15. The inference then is, that His taking our nature npon hum, and dying therein, is no argument of His inferiority either to be prophets or to the angels: and therefore it is no excuse for those who apostatize from the Gospel for the sake of the last

"Chap. iii.-Here Christ is particularly compared with Mo ses, and shown to be superior to him in inany respects. As 1. Christ is shown to be the Great Builder of that house el which Moses is only a small part, ver. 3, 4. 2 Christ is att Son in His own house; but Moses was only as a sertan! in his Master's house, ver. 5. Therefore, Christ and his salvy tion are superior to Moses and his law, and ought not to neglected on account of that which is inferior to it 7. of this chapter, to ver. 14. of chap. iv. the apostle shows tis great danger of apostatizing from Christ, by the severe, sid tence which was passed on those who rebelled against Au and apostatized from his law.

Fremat.

As all the epistles of St. Paul have an evident object and occasion, it is natural to look for these in the Epistle to the He- "Chap. v.-Christ is compared to Aaron, and preferent a brews, as well as in those to other churches. We have alrea-him on several accounts. As, 1. Aaron offered for his ar dy seen that it was most probably written to the converted Jews in Judea, who were then in a state of poverty, afflic tion, and persecution; and who, it appears, had been assailed

as well as for the sins of the people; but Christ offered sex for the sins of others; having none of his own to offer bs. ver. 3. 2. Christ was not a priest after the order of deras,

Introduction.

HEBREWS.

Introduction.

but after the order of Melchisedeck, which was a superior | he adds the example of Christ, chap. xii. 1-3; and, as to the order, ver. 10. Concerning Melchisedeck and Christ, the afflictions they met with, on the Gospel's account, he tells then apostle observed, that, through the dulness of the Hebrews, they ought not to be discouraged, and driven away from Christ, there were some things which they could not easily under on their account, seeing they were signs of the Divine favour, stand, ver. 11-14. and permitted to come upon them, merely for their good, ver. "He therefore calls on them, chap. vi. to labour for a more 4, 11 He then exhorts them to encourage one another to perfect acquaintance therewith; withal promising them his persevere in well-doing, ver. 12-14. To watch over one ano farther assistance, ver. 1-3. The necessity of their doingther, lest any of them fall from the grace of God,' ver. 15-18. this, of their thus going on unto perfection, he enforced by And seeing they were then in possession of privileges, Gospel the following consideration, that, if they did not go forward, privileges, such as the law of Moses could not give, he exhorts they would be in danger of apostatizing in such manner as them to hold fast the grace they had, that thereby they might would be irrecoverable, ver. 7. 8. From thence to the end of serve God, in such a manner as the great obligation they were the chapter, he encourages them to patience and perseverance, under required, which alone would be acceptable to Him; and by the consideration of the love, oath, and faithfulness of GOD, this they ought to do, the rather, because, if they did not, they and also by the example of their father Abraham. would find God to be as much more severe to them, as His Gospel is superior to the law, ver. 19. to the end of the chapter. "Chap. xiii.-He exhorts them, instead of apostatizing, to continue their brotherly affection one for another, ver. 1-3. To continue their purity of behaviour, their dependance on God, and their regard for their teachers, ver. 4-8. He exhorts them not to suffer themselves to be carried about, (from Christ and His Gospel,) by divers and strange doctrines, but rather to strive to be established in grace; which they would find to be of more service to them, than running about after Jewish ceremonies, ver. 9. Again, he exhorts them to cleave to, and to follow JESUS without the camp, and continually to give praise to God, through Him, ver. 9-16. And, instead of turning away after seducers, that they might avoid persecution, and the scandal of the cross, he exhorts them to submit to, and obey, their own Christian teachers, and to pray for their suc cess and welfare, ver. 17-19. Concluding the whole with some salutations, and a solemn benediction, from ver. 20, to the end.

"Chap. vii.-The apostle resumes the parallel between Melchisedeck and Christ, and shows they agree in title and descent, ver. 1-3. and then, from instances wherein the priest hood of Melchisedeck was preferable to the priesthood of Aaron, he infers the superiority of Christ's priesthood over that of Aaron, ver, 4-17. From thence to the end of the chapter, he shows that the priesthood of Aaron was only subservient to the priesthood of Christ, in which it was consummated and abolished: and of consequence, that all those legal obligations were thereby abolished. How naturally then did the apostle infer the absurdity of apostatizing from the Gospel to the law, seeing they who did this not only left the great er for the lesser, but also left that which remained in full force, for the sake of that which was disannulled.

"Chap. viii.-Is employed partly in recapitulating what had been demonstrated before concerning the superior dignity of our great High-priest, ver. 1-5. and partly in showing the superior excellency of the new covenant, as established in Christ, and as containing better promises; ver. 6. to the end of the chapter. From this last consideration, the impropriety of going from the new covenant to the old is as naturally inferred as from any other of the aforementioned consider

ations.

With the same view, the apostle, chap. ix. compares Christ and His priesthood, to the tabernacle of old, and to what the high-priest did therein, on the great day of atone. ment; in all things giving Christ the preference, from ver. 1.

to the end.

"Chap. x.-The apostle sets down the difference between the legal sacrifices and the sacrifice of Christ; the legal sa crifices were weak, and could not put away sin, ver. 1-4; but the sacrifice of Christ was powerful, doing that which the other could not do, ver. 5-10.

"The next point of difference was between the legal priests who offered these sacrifices, and the High-priest of our profession. And, first, the legal priests were many; ours, is one. Secondly, they stood when they presented their offerings to God; CHRIST sits at the right-hand of his Father. Thirdly, they offered often; but CHRIST once for all. Fourthly, they, with all their offerings, could not put away the smallest sin; but Christ, by His one offering, put away all sin, ver. 11-18. Now, from all these considerations, the apostle infers the great superiority of the Gospel over the law: and, consequently, the impropriety of leaving the former for the latter.

"The next thing that the apostle does, is to improve his doctrine; this he does by showing that, for the reasons above given, the Hebrews ought to cleave to Christ, to hold fast their profession, and not to forsake the assembling themselves together, ver. 19-25. And, as a farther inducement to cleave to Christ, and to persevere unto the end, he urges the consideration of the difficulties which they had already overcome; and also of the love which they had formerly shown towards Christ and His Gospel, ver. 32-34. He also encouraged them not to 'cast away their confidence, seeing it had a great recompense of reward,' which they should enjoy if they persevered unto the end, ver. 35-37. Another consideration which he urged was, that they ought not to depart from faith to the works of the law; because it is by faith that a just man liveth, and not by the works of the law; because God has no pleasure in those who draw back from faith in Him; and because every one who does this, exposes himself to eternal perdition, ver. 36-39.

"Another inducement which he laid before them, to continue to expect salvation by faith and patience, was the consi. deration of the powerful effects of these graces, as exemplif. ed in the patriarchs of old, and the rest of the ancient wor thies, chap. xi. throughout. This chapter,' according to Mr. Perkins, depends on the former, thus; we may read in the former chapter, that inany Jews, having received the faith, and given their names to Christ, did afterward fall away; therefore, towards the end of the chapter, there is a notable exhortation, tending to persuade the Hebrews to persevere in faith unto the end. Now, in this chapter, he continues the same exhortation; and the whole chapter, (as I take it,) is nothing else, in substance, but one reason to urge the former exhortation to perseverance in faith; and the reason is drawn from the excellency of it; for this chapter, in divers ways, sets down what an excellent gift of God faith is; his whole scope, therefore, is manifest, to be nothing else but to urge them to persevere and continue in that faith, proved at large to be so excellent a thing.'

"As a farther encouragement to patience and perseverance,

"Now, if we closely attend to these general contents of the epistle, we shall find, that every argument, and mode of rea soning, which would be proper in a treatise, written, professedly, on the sin and danger of apostacy, is made use of in this epistle.

"For, 1. As great temptations to prefer the law of Moses to the Gospel of Christ, was one circumstance which exposed them to the danger of apostacy, nothing could be more to the purpose than to show them, that the Gospel is superior to the law. Now we have seen how largely this argument is prose. cuted in chap. i. ii. iii. v. vii. viii. ix. x. If we reduce it to form, it runs as follows:-No one ought to prefer that which is less excellent, to that which is more so. But the law is less excellent than the Gospel: therefore, none ought to prefer the law to the Gospel, by apostatizing from the latter to the former. "2. Another argument, equally proper on such an occasion, is that taken from the consideration of the punishment, which all apostates are exposed to. This argument is urged chap. ii. 2, 3. iii. 7. to the end; iv. 1-14; vi. 4-8; x. 26-31; xií. 25, 28, 29. In most of these places, the apostle compares the pu nishment which will be inflicted on apostates froin Christ and His Gospel, to that which was inflicted on the apostate Israelites of old; and he frequently shows, that the former will be far greater than the latter. This argument is as follows:-You ought not to do that which will expose you to as great, and greater punishment, than that which God inflicted on the re bellious Israelites of old: but total and final apostacy from Christ will expose you to this; therefore, you ought not to apostatize from Christ.

"3. Another argument proper on such an occasion, is that taken from the consideration of the great reward which God has promised to perseverance. This the apostle urges, chap. ili. 6-14; iv. 1-9; v. 9; vi. 9, 11; ix. 28; x. 35-39. This argument runs thus:-You ought to be careful to do that which God has promised greatly to reward: but He has promised you this, on condition of your perseverance in the Gospel of His Son; therefore, you ought to be careful to persevere therein.

"4. A fourth argument which must operate powerfully on such an occasion, is taken from the consideration of losing their present privileges by apostatizing. This argument is insisted on, chap. ii. 11. to the end; iii. 1; iv. 3-14-16; vi. 1820; vii. 19: viii. 10, 12; ix. 14, 15; x. 14, 22; xii. 22, 24, 28; xiii. 10, 14. This argument runs thus:-You ought not to do that, for which you will lose the Gospel privileges you now enjoy; but if you apostatize from Christ and His Gospel, you will lose them; therefore, you ought not to apostatize from Christ, and His Gospel.

"5. A fifth argument, very proper in such a work, is taken from the consideration of their former zeal and diligence in cleaving to Christ, and in professing his religion. This argu inent is handled chap. vi. 10. x. 32-34. The argument here, is:-Those who have formerly been zealous in well-doing, ought not to grow weary, but rather to be steadfast therein unto the end. But you have formerly been zealous in your adherence to Christ, and in professing His religion; therefore, you ought not to grow weary of adhering to Christ, or of pro fessing His religion.

"6. Another argument proper on such an occasion, is taken from the example of such persons as are held in very high esteem. Now this argument is urged, chap. vi. 12-15. xi. throughout, xii. 1-3. Here the argument is:-Whatever you esteem as an excellency in the example of holy men of old, you ought to imitate: but you esteem as an excellency in their example, that they were steadfast, and did not apostatite from

This is the point which the apostle undertakes to prove; in order that he may show the Godhead of Christ; therefore, if we find him proving that Jesus was greater than the patri archs, greater than Aaron, greater than Moses, and greater than the angels, he must be understood to mean, acording to the Jewish phraseology, that Jesus is an uncreated Being, in finitely greater than all others, whether earthly or heavenly. For, as they allowed the greatest eminence (next to God) to angelic beings, the apostle concludes, "That He who is greater than the angels is truly God: but Christ is greater than the angels; therefore Christ is truly God." Nothing can be clearer than that this is the apostle's grand argument and the proofs and illustrations of it meet the reader in almost every verse. That the apostle had a plan on which he drew up this epistle, is very clear, from the close connexion of every part. The grand divisions seem to be three:

THE Epistle to the Hebrews, on which the reader is about to more exalted than the ministering anguis.” enter, is, by far, the most important and useful of all the apos. Or, as it is expressed in Yalcut Kadosh, fol. 144. brumea tolic writings: all the doctrines of the Gospel are, in it, em- Mashiach gadol min ha-aboth; bodied, illustrated, and enforced, in a manner the most lucid; umin Mosheh; umin Malaky ha-shereth. "The Messiah is by references and examples the most striking and illustrious; greater than the patriarchs; than Moses; and than the minisand by arguments the most cogent and convincing. It is an tering angels." These sayings he shows to have been fulfilled epitome of the dispensations of God to man, from the founda. in our Messiah; and as he dwells on the superiority of our tion of the world, to the advent of Christ. It is not only the Lord to all these illustrious persons, because they were at the sum of the GOSPEL; but the sum and completion of the LAW, very top of all comparisons among the Jews; He, according of which it is also a most beautiful and luminous comment. to their opinion, who was greater than all these, must be Without this, The law of Moses had never been fully under greater than all created beings. stood, nor God's design in giving it. With this, all is clear and plain; and the ways of God with man rendered consistent and harmonious. The apostle appears to have taken a portion of one of his own epistles for text; CHRIST is the END of the LAW for RIGHTEOUSNESS to them that BELIEVE; and has most amply and impressively demonstrated his proposition. All the rites, ceremonies, and sacrifices, of the Mosaic institution, are shown to have had Christ for their object and end; and to have had neither intention nor meaning but in reference to Him: yea, as a system, to be without substance, as a law, to be with out reason, and its enactments to be both impossible and absurd, if taken out of this reference and connexion. Never were premises more clearly stated; never was an argument handled in a more masterly manner-and never was a conclusion more legitimately and satisfactorily brought forth. The matter is, every where, the most interesting; the manner is, throughout, the most engaging: and the language is most beautifully adapted to the whole; every where appropriate, always nervous and energetic; dignified as is the subject, pure and elegant as that of the most accomplished Grecian orators; and harmonious and diversified as the music of the spheres. So many are the beauties, so great the excellency, so instructive the matter, so pleasing the manner, and so exceedingly interesting the whole, that the work may be read hundred times over, without perceiving any thing of sameness; and with new and increased information at each reading. This latter is an excellency which belongs to the whole revelation of God; but to no part of it in such a peculiar and superemi nent inanner, as to the Epistle to the Hebrews.

To explain and illustrate this epistle, multitudes have toiled hard, and exhibited much industry, much learning, and much piety. I also will show my opinion; and ten thousand may succeed me, and still bring out something that is new. That it was written to Jews, naturally such, the whole structure of the epistle proves. Had it been written to the Gentiles, not one in ten thousand of them could have comprehended the argument, because unacquainted with the Jewish system; the knowledge of which, the writer of this epistle every where supposes. He who is well acquainted with the Mosaic law, sits down to the study of this epistle with double advantages: and he who knows the Traditions of the elders, and the Mishnaic illustrations of the written and pretended oral law of the Jews, is still more likely to enter into, and comprehend, the apostle's meaning. No man has adopted a more likely way of explaining its phraseology than Schoettgen, who has traced its peculiar diction to Jewish sources; and, according to him, the proposition of the whole epistle is this:

I. The proposition, which is very short; and is contained in chapter i. 1-3. The majesty and pre-eminence of Christ. II. The proof, or arguments, which support the proposition, viz

Christ is greater than the ANGELS.

1. Because he has a more excellent name than they, ch. i 4 5. 2. Because the angels of God adore Him, ch. i6. 3. Be cause the angels were created by Him, ch. i. 7. 4. Because, in His human nature, He was endowed with greater gift than they, ch. i. 8, 9. 5. Because He is eternal, ch. i 1,11 12. 6. Because He is more highly exalted, ch. i. 13 7. Be cause the angels are only the servants of God, He the Son, ch. i. 14.

In the application of this argument, he exhorts the Hebrews not to neglect Christ, ch. ii. 1. by arguments drawn

1. From the minor to the major, ver. 2, 3. 2. Because the preaching of Christ was confirmed by miracles, ver. 4. 3. Because, in the economy of the New Testament, angels are not the administrators; but the Messiah himself, to whom al things are subject, ver. 5.

Here the apostle inserts a twofold objection, professedly drawn from Divine revelation:

1. Christ is man, and is less than the angels. "What is tnan-thou madest him a little lower than the angels." ver. 6, 7. Therefore, he cannot be superior to them.

To this it is answered; 1. Christ, as a mortal man, by His death and resurrection, overcame all enemies, and subdued all things to Himself; therefore, He must be greater than the angels, ver. 9. 2. Though Christ died, and was in this respect inferior to the angels; yet, it was necessary that He shoule take on Him this mortal state, that He might be of the same and in order to convince the Jews of the truth of this propo- nature with those whom he was to redeem; and this De did sition, the apostle uses but three arguments :—1. Christ is sn-without any prejudice to His Divinity, ver. 10-18. perior to the angels. 2. He is superior to Moses. 3. He is superior to Aaron.

JESUS OF NAZARETH IS THE TRUE GOD:

These arguments would appear more distinctly, were it not for the improper division of the chapters; as he who divided them in the middle ages, a division to which we are still unreasonably attached, had but a superficial knowledge of the word of God. In consequence of this it is, that one peculiar excellency of the apostle is not noticed, viz. his application of every argument, and the strong exhortation founded on it. Schoettgen has very properly remarked, that commentators, in general, have greatly misunderstood the apostle's meaning through their unacquaintance with the Jewish writings, and their peculiar phraseology, to which the apostle is continually referring; and of which he makes incessant use. He also supposes, allowing for the immediate and direct inspiration of the apostle, that he had in view this remarkable saying of the rabbins, on Isaiah lii. 13. "Behold, my servant will deal prudently." Rab. Tanchum, quoting Yalcut Simeoni, Part. 11. fol. 53. says "won on This is the king Messiah, who shall be greatly extolled, and elevated: He shall be elevated beyond Abraham; shall be more eminent than Moses; and

Christ is greater than MOSES.

1. Because Moses was only a servant; Christ, the Lord, the iii. 2-6.

The application of this argument he makes from Psn. xv 7-11. which he draws out at length, ch. fil. 7—iv 13. Christ is greater than AARON, and all the other high-priests. 1. Because he has not gone through the veil of the taberna cle to make an atonement for sin but has entered for the purpose into heaven itself, ch. iv. 14. 2. Because he is the Son of God, ver. 14. 3. Because it is from Him that we are to implore grace and mercy, ch. iv. 15, 16, and v. 1, 2, 3, 4 Be cause He was consecrated High-priest by God Himself, ch. v. 4-10. 5. Because He is not a priest according to the order of Aaron; but according to the order of Melchisedeck, which was much more ancient, and much more noble, ch. vi-For the excellence and prerogatives of this order, see the notes. 6. Because He is not a typical priest, prefiguring good things to come, but the real Priest, of whom the others were b types and shadows, eh. viii. 1-ix. 18-For the various res sons by which this argument is supported, see also the noseR In this part of the epistle, the apostle inserts a digression, a

1. That they should carefully retain their faith in Christ as the true Messiah, ch. x. 19-23. 2. That they should be careful to live a godly life, ver. 24, 25. 3. That they should take care not to incur the punishment of disobedience, ver. 32-37. and ch. xii. 3-12. 4. That they should place their whole confidence in God, live by faith, and not turn back to perdition, ch. x. 38-xii. 2. 5. That they should consider and imitate the faith and obedience of their eminent ancestors, ch. xi. 6. That they should take courage, and not be remiss in the practice of the true religion, ch. xii. 12-24. 7. That they should take heed not to despise the Messiah, now speaking to them from heaven, ch. xii. 25-29.

heir of all things.

III. Practical and miscellaneous exhortations relative to sundry duties, ch. xiii.

All these subjects, (whether immediately designed by the apostle himself, in this particular order,) are pointedly considered in this most excellent epistle; in the whole of which the superiority of CHRIST, His Gospel, His priesthood, and His sacrifice, over Moses, the law, the Aaronic priesthood, and the various sacrifices prescribed by the law, is most clearly and convincingly shown.

Different writers have taken different views of the order in which these subjects are proposed; but most commentators have produced the same results.

For other matters relative to the author of the epistle, the persons to whom it was sent, the language in which it was composed, and the time and place in which it was written, the reader is referred to the Introduction, where these mat ters are treated in sufficient detail.

THE EPISTLE OF

PAUL THE APOSTLE TO THE HEBREWS.

For Chronological Eras, see at the end of the Acts.

CHAPTER I.

Different discoveries made of the Divine will to the ancient Israelites by the prophets, 1. The discovery now perfected by the rerelation of Jesus Christ, of whose excellencies and glories, a large description is given, 2-13. Angels are minis teving spirits to the heirs of salvation, 14. [A. M. cir. 4067. A. D. cir. 63. An. Olymp. cir. CCX. 3. A. U. C. cir. 816.] he hath appointed heir of all things, by whom also he made the worlds;

OD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

2 Hath in these last days spoken unto us by his Son, whom Num 126,8-b Deu 4.31, Gal.4.4. Eph.1.10-e John 1.17.& 15.15. Ch.2.3.--Fin Marc 218,25 18, John 3:16. Rom 8.17.

3 Who being the brightness of his

glory, and the express

e John 1.3. 1 Cor.8.6. Colos. 1.16.-f Wied.7.26. John 1.14. & 14.9. 2 Cor.4.4. Col.1.15.

could not do, because it was weak through the flesh, Jesus has accomplished by the merit of His death, and the energy of His

NOTES-Verse 1. God, who at sundry times, and in divers manners] We can scarcely conceive any thing more dignified than the opening of this epistle: the sentiments are exceed-Spirit. ingly elevated, and the language harmony itself. The infinite Maximus Tyrius, Diss. 1. p. 7. has a passage where the God is at once produced to view, not in any of those attributes very words employed by the apostle are found; and evidently which are essential to the Divine nature; but in the manifesta- used nearly in the same sense-ry Tov av0ownov Yuxy dvo tions of His love to the world, by giving a revelation of His οργανων οντων προς συνεσιν, του μεν «πλου, ἂν καλούμεν νουν, will relative to the salvation of mankind, and thus preparing του δε ποικίλου και πολυμερούς και πολυτροπου ας αισθη the way, through a long train of years, for the introduction of CELS Kadovμev. "The soul of man has two organs of intellithat most glorious Being, His own Son. This Son, in the ful-gence, one simple, which we call mind; the other diversified, ness of time, was manifested in the flesh, that He might com.and acting in various modes, and various ways, which we plete all vision and prophecy, supply all that was wanting to term sense." perfect the great scheme of revelation, for the instruction of A similar form of expression the same writer employs in The world; and then die to put away sin, by the sacrifice of Diss. 15. pag. 171. "The city which is governed by the mob, Himself. The description which he gives of this glorious is πολυφωνον τε είναι και πολυμερη και πολύπαθη full of noise, Personage, is elevated beyond all comparison. Even in His and is divided by various factions and various passions." Humiliation, His suffering of death excepted, He is infinitely The excellence of the Gospel above the law is here set down exalted above all the angelic host; is the object of their un-in three points:-1. God spake unto the faithful under the Old ceasing adoration; is permanent on His eternal throne, at the Testament by Moses and the prophets, worthy servants, yet right hand of the Father; and from Him they all receive their servants: now the Son is much better than a servant, ver. 4. commands to minister to those whom He has redeemed by 2. Whereas the body of the Old Testament was long in com. His blood. In short, this first chapter, which may be consi-piling, being about a thousand years from Moses to Malachi; dered the introduction to the whole epistle, is, for importance and God spake unto the Fathers by piecemeal, one while rais. of subject, dignity of expression, harmony and energy of lan- ing up one prophet, another while another; now sending them guage, compression, and yet distinctness of ideas, equal, if not one parcel of prophecy or history, then another but when superior, to any other part of the New Testament. Christ came, all was brought to perfection in one age. The apostles and evangelists were alive, some of them, when eve ry part of the New Testament was completely finished. 3. The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout, James, Jude, and the Apocalypse excepted.-See Leigh.

Sundry times] Hoλvμepws, from modus, many, and μepos, a part; giving portions of revelation at different times." Divers manners] Hoλurpows, from roλvs, many, and poros, a manner, turn, or form of speech; hence trope, a figure in rhetoric. Lambert Bos, supposes these words to refer to that part of music, which is denominated harmony; viz. that general consent, or union of musical sounds, which is made up of different parts: and, understood in this way, it may signify the agreement, or harmony, of all the Old Testa ment writers; who, with one consent, gave testimony to Jesus Christ, and the work of redemption by Him. To him gave ail the prophets witness, that, through his name, whosoever believeth in Him, shall receive remission of sins, Acts x. 43. But it is better to consider with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament: it was not complete; nor can it without the New, be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made, roλuμɛpwS KAι TOλUTPOTs, at various times, by various persons, in various laws and forms of teaching, with various degrees of clearness, under various sha. dows, types, and figures; and with various modes of revelation, such as by angels, visions, dreams, mental impressions, &c.-See Numb. xii. 6, 7.-But, under the New Testament, all is done, arλws, simply, by one Person, i. e. JESUS, who has fulfilled the prophets, and completed prophecy: who is the way, the truth, and the life; and the founder, mediator, and governor, of His own kingdom.

2. Last days] The Gospel dispensation, called the last days and the last time, because not to be followed by any other dis pensation or the conclusion of the Jewish church and state, now at their termination.

By his Son] It is very remarkable that the pronoun avrov, his, is not found in the text; nor is it found in any MS. or Version. We should not, therefore, supply the pronoun as our translators have done; but simply read Ev Y, BY A SON, or IN A SON, whom he hath appointed heir of all things. God has many sons and daughters; for he is the Father of the spr rits of all flesh and He has many heirs; for, if sons, then heirs, heirs of God, and joint-heirs with Jesus Christ: but He has no Son who is heir of all things, none by whom He made the worlds, none in whom He speaks, and by whom He has delivered a complete revelation to mankind, but Jesus the Christ.

The apostle begins with the lowest state in which Christ has appeared. 1. His being a SoN, born of a woman, and made under the law: he then ascends-2. To His being an Heir, and an Heir of all things. 3. He then describes Him as the One great object of the apostle is, to put the simplicity of Creator of all worlds. 4. As the Brightness of the Divine the Christian system in opposition to the complex nature of glory. 5. As the express Image of His person; or Characthe Mosaic economy; and also to show, that what the lawter of the Divine substance. 6. As sustaining the immense

3. The brightness of his glory] Aяavyaoμа dons avrov, The resplendent out beaming of the essential glory of God. Hesychius interprets anavyagua by hλtov pryyos, the splendour of the sun. The same form of expression is used by an apocryphal writer, Wisdom, chap. vii. 26. where, speaking of the uncreated wisdom of God, he says, "For she is the splen dour of eternal light, anavyaopa yap est owros audiov, and the unsullied mirror of the energy of God, and the image of his goodness." The word avyarpa is that which has splendour in itself: anavyaopa is the splendour emitted from it: but the inherent splendour and the exhibited splendour are radi-and thus they understand Gen. i. 26. Let us make man in cally and essentially the same.