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' death he might destroy him who hath the power of 15 death, that is, the devil"; and might deliver those who, through fear of death, were all their lifetime subject to 16 slavery. For indeed Christ helpeth not angels f ; but he 17 helpeth the seed of Abraham. Wherefore it behoved him to be like: his brethren in all things; that he might be a compassionate and faithful high-priest in things relating to God, to make reconciliation for the sins of the peopleš. 18 For in that he himself hath suffered, having been tempted, he is able to assist those that are tempted. Ch. III. Wherefore, holy brethren, partakers of a heavenly calling ||, consider the Apostle and High-priest of our 2 profession T, Jesus; who was faithful to him that appointed him, as Moses also was faithful in all the house3 hold of God *. For this person was counted worthy of more glory than Moses, inasmuch as he who framed the 4 household hath more honour than the household. (For every household is framed by some one; but he who 5 framed all things, is God.) And Moses indeed was faithful as a servant, in all the household of God ++ ; for a testimony to those things which were to be spoken after6 ward : but Christ, as a Son, over the household of God++; whose household we are, if we keep the confidence and
* the idolatrous and persecuting power. The death of Christ introduced a dispen. sation which, by gradually putting an end to heathenism and idolatry, and establishing the doctrine of a future life, abolished the power of death, and raised man above the fear of dissolution. See 2 Tim. i. 10, and Wetstein in loc. + Or, “For truly it,” i. e. the fear of death, or death itself, “doth not lay hold of" or seize on “angels, but of the seed of Abraham it doth lay hold.” Sce Theol. Rep. vol. v. p. 164. # to be made like, N. “It was right for him in all things to be like unto his brethren.” Wakefield. § The expression is remarkable: us reixarxıréz, ras &azérias, not to propitiate God, but to propitiate the sins of the people. The meaning probably is, q. d. to remove all legal obstructions and disqualifications, so that those who were excluded as sinners from the privileges of the old covenant might be admitted to the benefits of the new dispensation, and might be called and made holy. See Theol. Rep. ibid. || the heavenly calling, N. II Christ, R. T. and N. in brackets. See Griesbach. ** See Wakefield. “the household committed to him,” N. Gr. “in all his household.” ++ See ver, 2.
the glorying of our hope firm to the end. Wherefore, as the holy spirit saith, “To-day, if ye
shall hear his voice, harden not your hearts, as in the
9 provocation *, in the day of trial+ in the desert: where
your fathers ; tried me, proved me, and saw my works forty years: wherefore I was grieved with that generation, and said, “They always err in heart S; and they have not known my ways: upon which I sware in my anger, “They shall not enter into my rest:” so likewise take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away from the living God: but exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we retain the beginning of our confidence firm to the end; while it is said, “To-day, if ye shall hear his voice, harden not your hearts, as in the provocation ||.” For some, when they had heard, provoked * : however, not all who came out of Egypt under Moses. But with whom was God grieved forty years 2 was it not with those who sinned, whose carcases fell in the desert P And to whom did he swear that they should not enter into his rest, but to those who believed not So we see that they could not enter in, because of unbelief.
CH. Iv. Let us fear therefore, lest, a promise being left of en
tering into his rest **, any of you should appear to come short of it. For unto us glad tidings have been proclaimed, as well as unto them; but the word which they heard did not profit them, not being mixed with faith in those
that heard it. For we that have believed enter into rest Ho, * provocation of me, N. + the day of trying me, N. : when your fathers, N. § err in their hearts, N. | See ver, 8. *I provoked God: N. ** God's rest, N.
++ The writer here represents the state of things under the gospel dispensation as a sabbath, which we enter upon and solemnize by faith in Christ. “Shall enter into rest,” N. The public version is more correct, “do enter into rest”
as God saith; “So I sware in my anger, “They shall not enter into my rest:’” although his works were finished from the foundation of the world. For JMoses somewhere speaketh thus of the seventh day, “And God rested on the seventh day from all his works.” And in this place it is said again, “They shall not enter into my rest.” Since therefore it remaineth that some must enter therein, and those to whom glad tidings were first proclaimed entered not in because of unbelief; God again limiteth a certain day, saying by David, “To-day,” after so long a time, as it is said, “To-day if ye shall hear his voice, harden not your hearts.” For if Joshua had given them rest, then God would not afterward have spoken of another day. There remaineth therefore a keeping of rest to the people of God. For he that hath entered into God's rest, hath rested also from his own works, as God did from his. Let us earnestly endeavour *, therefore, to enter into that rest; lest any man fall after the same example of unbelief. For the word of God is lively + and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart: nor is there any creature that is not manifest before it: but all things are naked and opened to the eyes of Him with whom we have to do . Having therefore a great High-priest, that hath passed into the heavens §, Jesus the Son of God, let us hold fast our profession. For we have not an High-priest who cannot have compassion for our infirmities; but one who was tempted || in all things like ourselves, though without sin. Let us therefore come with confidence to the throne of favour, that we may obtain mercy, and receive favour
Cii.for seasonable help. For every high-priest taken from
* Let us endeavour, N. See Wakefield. + Or, animated. 1 or, to whom we must give account. N. m. § through the heavens, Wakefield. | Or, tried, N. m.
among men, is appointed for men in things relating is God, that he may offer gifts and sacrifices for sins; being one who can be mildly affected toward the ignorant, and those that wander out of the way; since he himself also is compassed with infirmity. And because of this infirmily he ought, as for the people, so for himself also, to offer sacrifices for sins”.
And no man taketh this honour to himself, but he that is called of God, as was Aaron. So Christ also glorified not himself to be made a High-priest; but God who said unto him, “Thou art my Son, to-day. I have adoptedt thee:” as God saith also in another psalm, “Thou art a priest for ever, according to the order of Melchisedec." And Christ, when, in the days of his flesh, he had offered up prayers and supplications with a strong cry, and with tears, to him that was able to save him from death, and was heard for his godly reverences, though he was a Son, yet learned obedience by the things which he suffered; and, having been made perfect, became the author of eternal salvation to all that obey him; having been called by § God a High-priest according to the order of Mel. chisedec: of whom we have many things to say, and hard to be explained, since ye are dull of hearing.
For whereas, by this time, ye ought to be teachers, Ye have need that one teach you again which are the first elements of the oracles of God; and are become such as have need of milk, and not of strong food. For every one who partaketh of milk is unskilled in the doctrine of justification: for he is a babe: but strong food be: longeth to perfect men ||, even to those who, by use", have their senses exercised to the discernment both of good and evil.
* In what sense Christ is said to offer a sacrifice for sin for himself is explained" the note upon chap. vii. 27.
+ begotten thee, N. and Gr. ; Or, and was delivered from fear. § called of God, N. is Or, full-grown men. *I by reason of us, N.
Ch. vi. Wherefore let us leave discoursing on the principles
of the doctrine of Christ, and go on to perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of putting on of hands, and of the resurrection of the dead, and of the everlasting judgement: and this will we do, if God permit. For it is impossible * to renew those unto repentance who have been once enlightened, and have tasted the heavenly gift, and have been made partakers of the holy spirit, and have tasted the good word of God, and the mighty works of the succeeding age +, and yet have fallen away; since they again crucify to themselves the son of God, and expose him to public shame. For the land which drinketh in the rain that often cometh upon it, and produceth herbage $ useful to those for whom it is tilled, receiveth blessing from God: but that which beareth thorns and briers is rejected, and is near being cursed: whose end is to be burned. But, beloved, we are persuaded better things of you, and things which belong to salvation, though we thus speak. For God is not unjust, so as to forget your work and the love || which ye have shewn toward his name, in that ye have ministered to the wants of the saints, and still minister. But we desire that every one of you shew the same earnestness, to the full assurance of your hope unto the end : that ye be not slothful, but imitators of those who through faith and patience inherit the promises. For when God made his promise to Abraham, because he could swear by no greater, he sware by himself," saying, * “It is highly difficult. Compare Mark x. 23. 27. It is impossible, because
whatever could be said or done to that end had been said and done already.” Le Clerc
on Hammond. Newcome. -
sation.” Ch. ii. 5. Newcome. . . . . 3,
| and labour of love, R. T. - - - . . . . .