PREFACE TO THE EPISTLE TO THE HEBREWS. Syriac; for the gospel of St. John, and his first epistle, the catholic epistles of James, Peter, and Jude, were also written to the Jews, and yet were written in Greek, that being a tongue so well known to the Jews, that in all their discourses with the Roman governors, who used the Greek tongue, we never read, either in Scripture or Josephus, that the Jews spake to them, or they unto the Jews, by an interpreter; nor are there any of the ancients who pretend to have seen any Hebrew copy of this epistle. That it was written in Greek, appears not only from the passages of Scripture so often cited in it from the Septuagint, even where they differ from the Hebrew, (chap. i. 6; iii. 8-10; viii. 8-10; x. 37, 38,) but also from chap. vii. 2, where we read thus, Tρwтov μεv εpμnvεvoμεvos Baoiλevs dikaιoovvns, "first being interpreted king of righteousness, and afterward king of Salem, which is δικαιοσύνης, king of peace;" for both the word "Melchisedec," and "king of Salem," being in the first verse, should have been there interpreted, had this been the addition of the interpreter; for so we find it is throughout the New Testament, where the interpretation immediately follows the Hebrew word or phrase, as Mark v. 41, "Talitha cumi, which is by interpretation, Daughter, arise," (see Mark xv. 22 ; Matt. xxvii. 46; Mark xv. 34; John i. 38, 41; ix. 7; xix. 17; Acts iv. 36; ix. 36; xiii. 8,) whereas here the word "Melchisedec" is in the beginning of the first verse, and the supposed addition of the interpreter is added where the word is not; so "king of Salem" is in the first verse not interpreted, and when it is repeated then comes the interpretation, which plainly shows that it is not made to give the sense, but to explain the mystery contained in the words, namely, that "Christ" was our peace," (Eph. ii. 14,) and "his sceptre" was "a sceptre of righteousness," chap. i. 8. The want of St. Paul's name has been mentioned by some as a reason for doubting its being originally written by him, or for supposing our present Greek copy is only a translation of an epistle which was written in Hebrew. But this can be no sufficient reason for calling in question his being the author of it. For in our canon of the New Testament, there are epistles universally acknowledged to be the productions of an inspired apostle, notwithstanding his name is nowhere inserted in them; for instance, the three epistles of the Apostle John, who for some reasons, now not known, hath omitted his name in all of them; his first epistle beginning exactly like the epistle to the Hebrews, while in his other epistles he calls himself simply, "the presbyter," or "elder." It is true, Paul commonly inserted his name in the beginning of his letters. Yet in this to the Hebrews, he deviated from his usual manner, probably for the following reasons:-1. Because the doctrines which he set forth in it, being wholly founded by him on the Jewish scriptures, the faith of the Hebrews in these doctrines was to stand, not on the authority of the writer who taught them, but on the clearness of the testimonies which he produced from the Scriptures, the propriety of his application of these testimonies, and the justness of the conclusions which he deduced from them. 2. As Paul was the apostle of the Gentiles, in writing to the Hebrews he did not assume his apostolical character, because it was little respected by the unbelieving Jews and the Judaizing Christians, who traduced him as one who taught the Jews, living in foreign countries, to forsake Moses, Acts xxi. 21. For which reason, instead of writing to the Hebrews with the authority of an apostle, he, in the conclusion of his letter, "besought them to suffer the word of exhortation," (chap. xiii. 22,) and protested, that in the whole of the doctrine delivered to them, he had maintained a good conscience, verse 18. Indeed, if he had prefixed his name to this epistle, as he did to the epistles addressed to the Gentile Christians, and termed himself an " apostle of Christ," it might have so awakened the prejudices conceived against him by the Jewish converts, as to have caused them to throw his letter aside unperused. As for the date of this epistle, it seems evident that it was written after that to the Colossians and to Philemon; for there he is said to be "Paul the prisoner;" here we find him "set at liberty," and hoping to come quickly to those to whom he writes: those epistles, therefore, being written in the sixty-fourth year of Christ, this must at least have been written in the following year. Again, in the epistle to the Colossians we have mention of Timothy, but nothing of his bonds; here we have mention both of his imprisonment and his deliverance, which may well cast this epistle into the year above mentioned. The manifest design of St. Paul in this epistle was to confirm the Jewish Christians in the faith and practice of the gospel of Christ, from which they were in danger of apostatizing, either through the insinuations or ill treatment of their persecutors, or to recover such as had apostatized. I. As the zealous defenders of the Mosaic law would naturally insist upon the divine authority of Moses, PREFACE TO THE EPISTLE TO THE HEBREWS. the distinguishing glory and majesty which attended its first promulgation by the ministry of angels, and the special privileges with which it invested those who adhered to it, and by arguments and insinuations of that kind would endeavour to shake the faith of those Jews who had embraced Christianity, and to prevail on them to renounce it, and return to Judaism, the apostle shows that in all these several particulars the gospel was infinitely superior to the law; which topic he pursues from chap. i.-xi. 1. He reminds the believing Hebrews of the extraordinary favours shown them by God, in giving them a revelation by his own Son, whose glory was far superior to that of angels, (chap. i. throughout,) very naturally inferring from hence, the danger of despising Christ on account of his humiliation, which, in perfect consistence with his dominion over the world to come, was voluntarily submitted to by him for wise and important reasons, particularly to deliver us from the fear of death, and encourage the freedom of our access to God, chap. ii. 2. With the same view he further magnifies Christ as superior to Moses, their great legislator; and from the punishment inflicted on those who rebelled against the authority of Moses, he infers the danger of contemning the promises of the gospel, chap. iii. 1–13. And as it was an easy transition, while treating on that subject, to call to mind that rest in Canaan to which the authority wherewith Moses was invested was intended to lead the Israelites, the apostle, 3. Cautions them against the sin of unbelief, as what would prevent their entering into a state of rest far superior to what the Jews ever enjoyed, (chap. ii. 14; iv. 11,) a caution which is still further enforced by awful views of God's omniscience, and a lively representation of the high-priesthood of Christ, of whose divine appointment, gracious administration, and previous suffering, he goes on to discourse, promising further illustrations of so important a topic, chap. iv. 12, 14. 4. He declares that he would advance to sublimer truths, without dwelling upon the first principles, for the sake of those who might have apostatized from the truth, and whose case he represents as very hopeless, (chap. vi. 1-9,) and then, for the establishment and comfort of sincere believers, he sets before them the consideration of the goodness of God, and his fidelity to his promises, the performance of which is sealed by the entrance of Christ into heaven as our forerunner, chap. vi. 10, to the end. 5. Still further to illustrate the character of our Lord, he enters into a parallel between him and Melchisedec, as agreeing in title and descent; and from instances wherein the priesthood of Melchisedec excelled the Levitical, he infers that the glory of the priesthood of Christ surpassed that under the law, chap. vii. 1-17. 6. From these premises, which plainly manifested the defects of the Aaronical priesthood, he argues that it was not only excelled, but consummated, by that of Christ, to which it was introductory and subservient; and, of consequence, that the obligation of the law was henceforth dissolved, chap. vii. 18, to the end. Then, 7. Recapitulating what he had already demonstrated concerning the superior dignity of Christ's priesthood, he thence illustrates the distinguished excellence of the new covenant, as not only foretold by Jeremiah, but evidently enriched with much better promises than the old, (chap. viii., throughout,) explaining further the doctrine of the priesthood and intercession of Christ, by comparing it to what the Jewish high-priest did on the great day of atonement, chap. ix. 1-14. And, 8. Having enlarged on the necessity of shedding Christ's blood, and the sufficiency of the atonement made by it, (chap. ix. 15, to the end,) and proved the legal ceremonies could not, by any means, purify the conscience, and from thence argued the insufficiency of the Mosaic law, and the necessity of looking beyond it, (chap. x. 1-15,) the apostle urges the Hebrews to improve the privileges which such a High-Priest and covenant conferred on them, to the purposes of approaching God with confidence, a constant attendance on his worship, and most benevolent regards to each other, chap. x. 15-25. Having thus obviated the insinuations and objections of the Jews to the gospel of Christ, as inferior to the Mosaic dispensation, by showing its transcendent excellence in a clear and convincing light, for the satisfaction and establishment of the believing Hebrews, the apostle proceeds, II. To awaken their attention, and fortify their minds against the storm of persecution, which had come, and was further likely to come upon them, for the sake of the Christian faith. To this end he reminds them of the extremities they had already endured in defence of the gospel, and of the fatal consequences which would attend their apostacy, (chap. x. 26, to the end,) calling to their remembrance the renowned examples of faith and fortitude which had been exhibited by holy men mentioned in the Scriptures of the Old Testament, (chap. xi. 1-29,) concluding his discourse with glancing on many illustrious worthies whom he does not name; and, besides those recorded in Scripture, referring also to the case of several who suffered under the persecution of Antiochus Epiphanes, ch. xi. 30; xii. 2 PREFACE TO THE EPISTLE TO THE HEBREWS. III. Having thus executed his design in the argumentative part of the epistle, he applies the whole, by exhorting the Hebrew Christians to sustain and improve the afflictions to which they were exposed, and to exert themselves vigorously to promote the united interests of peace and holiness, chap. xii. 3-14, cautioning them against disparaging the blessings of the gospel, and making them a sacrifice either to any secular views, or sensual gratifications; representing the incomparable excellence of these blessings, and the wonderful manner in which they were introduced, which even the introduction of the Jewish economy, glorious and magnificent as it was, did by no means equal, chap. xii. 15-29; exhorting them to brotherly affection, purity, compassion, dependance on the divine care, steadfastness in the profession of the truth, and to a life of thankfulness to God, and benevolence to man, from the consideration of the inestimable privileges derived to us from Christ, which ought always to encourage us resolutely to endure any infamy and suffering which we may meet with in his cause, chap. xiii. 1-16; concluding the whole with recommending to them some particular regards to their pious ministers, entreating their prayers, and adding some salutations, and a solemn benediction, chap. xiii. 17, to the end. See Whitby, Macknight, and Doddridge. b 487 THE EPISTLE OF TO THE HEBREWS. CHAPTER I. ▲n this chapter, (1,) The apostle represents to the Hebrews, to whom he writes, the great favour God had aone them in giving them a new revelation by his own Son; whose character he describes, and whose humiliation, in order to the expiation of our sins, and his exaltation to the right hand of God, as a reward of his sufferings and for our sakes, he transiently notices, 1–3. (2,) From several passages of the Old Testament he proves him to be superior to angels, and even to be the true God, the Creator of all things, 4–14. A. M. 4068. GOD, *who at sundry times and in past unto the fathers by the pro- A. M. 4068. a || divers manners spake in time || phets, A. D. 64. * Nativity of Christ, epistle, verse 1 to verse 37. NOTES ON CHAPTER I. || || a Num. xii. 6-8. A. D. 64. was promised: to Abraham, that all mankind should Verse 1. God, &c.-After the manner of the best be blessed in him and his seed: to Jacob, that the writers, the apostle begins this most instructive promised Seed of the woman and of Abraham should epistle with proposing the subjects of which he is be a peaceful Prince, unto whom the gathering of about to discourse; namely, four important facts, on the people should be: by Moses, that he should be which the authority of the gospel, as a revelation an extraordinary Prophet, the disobeying of whom from God, is built; and which, if well established, || would be punished with certain destruction: by Dashould induce unbelievers, whether Jews or Gen- || vid, that he should be a Priest of a higher order than tiles, to renounce their infidelity and embrace the that of Aaron, and a King in Zion, whose dominion gospel. Of these facts, the first is, that the same should extend from sea to sea, yea, to the ends of God, who gave the former revelations to the fathers the earth, Psa. lxxii. 1, 8: by Isaiah, that he should of the Jewish nation, hath in these last days given || be the Child born, the Son given, and yet the mighty the gospel to all mankind. This the apostle men- God, of the increase of whose government and peace tions first of all, to show the agreement of the gos- there should be no end; that he should go through pel with the former revelations. For if there were great scenes of suffering, (chap. liii.,) but should exany real opposition between the Jewish and Chris- piate sin, and conquer death: by Jeremiah, that he tian revelations, the authority of one or of both of should be the Lord our righteousness: by Ezekiel, them would be destroyed; whereas these revela- the one Shepherd of God's people, chap. xxxiv. 23: tions agreeing in all things, they mutually explain by Zechariah, that he should build the spiritual temand support each other. Thus in this verse; God, || ple, bear the glory, and be a Priest upon his throne; who at sundry times—The creation was revealed in from whence, according to Joel, he should pour out the time of Adam; the last judgment in the time of his Spirit in an extraordinary measure upon his disEnoch; the coming of the Messiah in the time of ciples: by Haggai and Malachi, that he should come Abraham, and the following patriarchs; the offices to the temple, built after the return from Babylon, he should sustain, and the process he should go and that awful judgments should follow his coming through in accomplishing man's redemption, in the upon such as rejected him. If (says Dr. Owen) we time of Moses, of Da vid, of Isaiah, and the other consider the whole progress of divine revelation prophets; and so a various times more explicit from the beginning of the world, we shall find that knowledge was given. But the word оλvμeрws ra- it comprehends four principal parts or degrees, with πоλvμɛρws ther signifies in sundry parts, parcels, or degrees, in such as were subservient to them. The first, made opposition to a complete revelation; or the gradual to Adam, was the principle of faith and obedience to discovery of the mind and will of God, by commu- the antediluvian fathers, and to this were subservient nications, one after another, as the church could bear all the consequent particular revelations before the the light of them. Thus to Adam, victory over the flood. The second, to Noah after the flood, contained grand enemy of mankind by the Seed of the woman, the renewal of the covenant, and establishment of God now speaks unto men by A. M. 4068. с 2 Hath in these last days spoken || appointed heir of all things, by whom A. M. 4068. unto us by his Son, whom he hath also he made the worlds; d A. D. 64. b Deut. iv. 30; Gal. iv. 4; Eph. i. 10. John i. 17; c John i. 17; John iii. 35; Rom. viii. 17. John i. 3; 1 Cor. viii. 6; xv. 15; Chap. ii. 3.———a Psa. ii. 8; Matt. xxi. 38; xxviii. 18;|| Col. i. 16. || the church in his family, whereunto were subser- as in plain language: whereas the gospel revelation vient the revelations made to Melchizedec (Gen. xiv. was spoken by Christ and his apostles in one manner 19) and others, before the calling of Abraham. The only, namely, in plain language; and to this one enthird, to Abraham, implied a peculiar restriction of || tire and perfect revelation the various, partial, imthe promise to his seed, and a fuller illustration of perfect revelations made before are opposed. Spake the nature of it confirmed in the revelations made to in time past—Пažai, of old, or anciently. The word, Isaac, Jacob, and others of their posterity. The taken absolutely, comprises the whole space of time fourth, to Moses, comprehended the giving of the from the giving of the first promise to the end of the law, and erection of the Jewish Church in the wil- Old Testament revelations. Taken as relating to the derness; to which was principally subservient the Jews, it includes the ages intervening between the revelation made to David, which was peculiarly de- giving of the law and the death of the last prophet, signed to perfect the Old Testament worship. To|| Malachi, namely, the space of twenty-one jubilees, which we may add the revelations made to Solomon, or near one thousand one hundred years, after and the prophets in their respective days; particu- which, as the Jews confess, the Spirit of prophecy larly those who, before and during the captivity, || was taken from Israel. The word spake is put for pleaded with the people about their defection by every kind of divine communication: unto the fascandalous sins and false worship: and Ezra, with thers-The ancestors of the Jewish nation; by the the prophets that assisted in the reformation of the || prophets-The mention of whom is a virtual declachurch after its return from Babylon, who in an emi- || ration that the apostle received the whole Old Tes nent manner excited the people to expect the Mes- || tament as of divine authority, and was not about to siah. These were the principal parts and degrees || advance any doctrine in contradiction to it. Indeed, of divine revelation, from the foundation of the as he was writing to the Hebrews, many of whom world to the coming of Christ, at least until his fore- were prejudiced against him as a person who derunner, John the Baptist. And by thus reminding parted from Moses and the prophets, it was an inthe Hebrews, that the will of God was not formerly || stance of great wisdom in him to signify, at the very revealed to his church all at once, by Moses or any beginning of his epistle, that he believed the revelaother, but by several parts and degrees, by new ad- tions given by them of old. Thus, by removing one ditions of light, as in his infinite wisdom he saw || great cause of prejudice from those to whom he meet, the apostle clearly convinces them of their wrote, he would open the way for their receiving mistake in obstinately adhering to the Mosaic insti- || the doctrines contained in his epistle, a summary of tutions. It is as if he had said, Consider the way which we have in the two next verses. whereby God revealed his will to the church hither- Verse 2. Hath in these last days-Namely, the to. Hath it not been by parts and degrees? Hath || last of the Jewish Church and state, which were then he at any time shut up the progress of revelation? || drawing to their final abolition. Or the times of the Hath he not always kept the church in expectation | Messiah may be intended, as 2 Tim. iii. 1. Here we of new discoveries of his will? Did he ever declare || have the second fact of which the apostle proposed that he would add no more to what he had com- to discourse, namely, that the person by whom God manded; or make no alteration in what he had in- || hath revealed the gospel is his Son, appearing in the stituted? So far from it, that Moses, when he had|| human nature; a person far superior to the highest finished all his work in the Lord's house, told the creatures, even a person properly divine; from people God would raise up another prophet like unto || which it is reasonable to infer, that the revelation him, that is, who should reveal new laws and insti- || made by him to mankind is more perfect than that tutions as he had done, whom they were to hear and || made to the Jews by angels, and that the dispensaobey on the penalty of utter extermination, Dent. tion founded thereon is a better and inore permaxviii. 15, &c. But in opposition to this gradual revelation, the apostle intimates that now, by Jesus the|| Messiah, the Lord had begun and finished the whole revelation of his will, according to their own hopes and expectations. nent dispensation than the law. In saying, God hath spoken to us, the apostle chiefly intends the members of the Jewish Church. The Jews of those times were very apt to think if they had lived in the days of the former prophets, and had heard them deAnd in divers manners-By dreams, visions, au- liver their message from God, they would have redible voices, the appearances of angels, of the Lord ceived it with cheerful obedience. Their only unin a human form, by Urim and Thummim, and the|| happiness, as they thought, was, that they were born immediate inspiration of his Spirit, 2 Pet. i. 21; 1 out of due time, as to prophetical revelations, Matt. Pet. i. 11. Or, the expression, divers manners, may xxiii. 30. Now the apostle, aware of this prejudice, refer to the different ways in which the prophets || informs them that God, in the revelation of the goscommunicated the different revelations which they | pel, had spoken to themselves what they so much received to the fathers. They did it in types and desired; and that if they did not attend to this word, figures, significant actions, and dark sayings, as well they must needs be self-condemned. Besides that, |