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may be read with one interrogation: But who were those hearers that did bitterly provoke, but all those who came out of Egypt by Moses? This inode of reading is followed by some editions, and by Chrysostom and Theodoret, and by se. veral learned moderns.-It is inore likely that this is the true reading, as all that follows, to the end of the 18th verse, is a series of interrogations.

Should it be said, that all did not provoke, for Joshua and Caleb are expressly excepted. I answer, that the term all may be with great propriety used, when, out of many hundreds of thousands, only two persons were found who continued faithful. To these also we may add the priests and the whole tribe of Levi, who, it is very likely, did not provoke; for, as Dr. Macknight very properly remarks, they were not of the number of those who were to fight their way into Canaan: being entirely devoted to the service of the sanctuary.-See Numb. i. 3, 45, and 49. And therefore what remained of them after forty years, no doubt entered Canaan: for it appears from Numb. xxiv. 17. and Josh. xxiv. 33, that Eleazar the son of Aaron, was one of those who did take possession of Canaan. Should it be still said, our version appears to be most proper, because all did not provoke; it may be answered that the common reading rives, some, is too contracted in its meaning to comprehend the hundreds of thousands who did rebel.

miss the promised rest.

way of salvation. Every believer in Christ is in danger of
apostacy, while any remains of the evil heart of unbelief are
found in him. God has promised to purify the heart; and the
blood of Christ cleanses from all sin. It is, therefore, the high-
est wisdom of genuine Christians to look to God for the com
plete purification of their souls; this they cannot have too
soon; and for this they cannot be too much in earnest.
2. No man should defer his salvation to any future time.-
If God speaks to-day, it is to-day that He should be heard and
obeyed. To defer reconciliation to God, to any future period,
is the most reprehensible and destructive presumption. It
supposes that God will indulge us in our sensual propensities;
and cause His mercy to tarry for us, till we have consumma
ted our iniquitous purposes. It shows, that we refer at least
for the present, the devil to Christ; sin to holiness; and earth
to heaven. And can we suppose that God will be thus mocked }
Can we suppose that it can at all consist with his mercy to ex
tend forgiveness to such abominable provocation? What a
man sows, that shall he reap. If he sows to the flesh, he shall
of the flesh reap corruption. Reader, it is a dreadful thing tc
fall into the hands of the living God.

3. Unbelief has generally been considered the most damning of all sins. I wish those who make this assertion would condescend to explain themselves. What is this unbelief that 17. But with whom was he grieved forty years 1] I believe damns and ruins mankind? Their not permitting their it was Surenkusius who first observed, that "the apostle, in minds to be persuaded of the truths which God speaks.using the term forty years, elegantly alludes to the space of Anisia, from a, negative, and risis, faith, signifles faithless, time which had elapsed since the ascension of our Lord, till or to be without faith. And this is an effect from another cause. the time in which this epistle was written, which was about In chap. iv. 11. these very people are said to have fallen forty years." But this does not exactly agree with what ap through unbelief: but there the word is arɛicia, from a, nepears to be the exact date of this epistle. However, God had gative, and rei0w, to persuade. They heard the Divine innow been a long time provoked by that race rejecting the structions; they saw God's stupendous miracles; but they manifested Messiah, as He was by the conduct of their fore- would not suffer themselves to be persuaded, that he who suid fathers in the wilderness and as that provocation was pu and did such things, would perform those other things which nished by a very signal judgment, so they might expect this to he had either threatened or promised; hence they had no be punished also. The analogy was perfect in the crimes: faith, because they were unpersuaded; and their unbelief and it might reasonably be expected to be so in the punish-was the effect of their unpersuaded or unpersuadable inind. ments. And was not the destruction of Jerusalem a proof of And their minds were not persuaded of God's truth, because the heinous nature of their crimes, and of the justice of God's they had ears open only to the dictates of the flesh. See on outpoured wrath? chap. iv. 2. Here then is the denning sin, the not inferring from what God has said and done, that He will do those other things, which He has either threatened or promised. And how few are there, who are not committing this sin daily! Reader, dost thou, in this state, dream of heaven! Awake out of sleep!

Whose carcasses fell] 'Ny ra kwλa eneocy; whose members fell; for ra kwa properly signifies the members of the body; and here may be an allusion to the scattered bleached bones of this people that were a long time apparent in the wilder ness; continuing there as a proof of their crimes, and of the Judginents of God.

18. To whom sware he] God never acts by any kind of caprice: whenever He pours out His judgments, there are the inost positive reasons to vindicate His conduct.

4. Where there are so many snares and dangers, it is impos. sible to be too watchful and circumspect. Satan, as a roaring lion, as a subtle serpent, or in the guise of an angel of light, is momentarily going about, seeking whom he may deceive, blind, and devour; and, when it is considered that the human heart, till entirely renewed, is on his side, it is a miracle of mercy that any soul escapes perdition: no man is safe any longer than he maintains the spirit of watchfulness and prayer; and to maintain such a spirit, he has need of all the means of grace. He who neglects any of them which the mercy of God has placed in his power, tempts the devil to tempt him. As a preventative of backsliding and apostacy, the apostle recommends mutual exhortation. No Christian Christian as a member of the same body, and feel for him ac. cordingly and love, succonr, and protect him. When this is carefully attended to in religious society, Satan finds it very difficult to make an inroad on the church; but when coldness, distance, and a want of brotherly love, take place, Satan can attack each singly; and by successive victories over indivi· duals, soon make an easy conquest of the whole.

Those whose carcasses fell in the wilderness were they who had sinned. And those who did not enter into his rest, were those who believed not. God is represented here as swearing that they should not enter in: in order to show the determinate nature of this purpose, the reason on which it was founded, and the height of the aggravation which occasioned it. 19. So we see that they could not enter in] It was no decree of God that prevented them; it was no want of necessary strength to enable them, it was through no deficiency of Divine counsel to instruct them; all these they had in abun-should live for himself alone; he should consider his fellow dance: but they chose to sin, and would not believe. Unbetief produced disobedience, and disobedience produced hard ness of heart and blindness of mind: and all these drew down the judgments of God, and wrath came upon thein to

the uttermost

1. This whole chapter, as the epistle in general, reads a most awful lesson against backsliders, triflers, and loiterers in the

CHAPTER IV.

As the Christian rest is to be obtained by faith, we should beware of unbelief, lest we lose it as the Hebrews did theirs, 1. The reason why they were not brought into the rest promised to them, 2. The rest promised to the Helmers was a type of that promised to Christians, 3-10. Into this rest we should earnestly labour to enter, 11. A description of the word of God, 12, 13. Jesus is our sympathetic High-priest, 14, 15. Through him we have confidence to come to God, 16. [A. M. cir. 4067. A. D. cir. 63. An. Olymp. cir. CCX. 3. A. Ú. C. cir. 816.] ET us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short

L

of it.

a Ch. 12.15.-b Gr. the word of hearing.

NOTES-Verse 1. Let us therefore fear] Seeing the Israelites lost the rest of Canaan, through obstinacy and unbelief, let us be afraid lest we come short of the heavenly rest, through the same cause.

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2 For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

e Or, because they were not united by faith to. yet to permit the devil, the world, or the flesh, to hinder, in the few last steps! Reader, watch and be sober.

2. For unto us was the Gospel preached] Kai yap coμev Evпyyedioμevol, For we also have received good tidings as Should seem to come short of it] Lest any of us should ac-well as they. They had a gracious promise of entering into tually come short of it; i. c. miss it.-See the note on the verb an earthly rest; we have a gracious promise of entering into KEL, to seem, Luke viii. 18. What the apostle had said be- a heavenly rest. God gave them every requisite advantage: fore, relative to the Rest, might be considered as an allegory; He has done the same to us. Moses and the elders spoke the here he explains and applies that allegory, showing that Ca- word of God plainly and forcibly to them; Christ and His naan was a type of the grand privileges of the Gospel of apostles have done the same to us. They might have perse. Christ, and of the glorious eternity to which they lead. vered; so may we: they disbelieved, disobeyed, and fell; and so may we.

Come short) The verb bsept, is applied here metaphorically; it is an allusion, of which there are many in this epistle, to the races in the Grecian games! he that came short, was he who was any distance, no matter how small, behind the winWill it avail any of us how near we get to heaven, if the door be shut before we arrive? How dreadful the thought, to have only missed being eternally saved! To run well: and

ner.

But the word preached did not profit them] AXX' our wḍɛ. Anσev b λoyos τns akong ekεivovs; but the word of hearing did not profit them. The word and promise to which the apostle nost probably refers, is that in Deut. i. 20, 21. Ye are come unto the mountain of the Amorites, which the Lord your God doth give unto us. Behold, the Lord thy God hath set the land

Those who believe do

HEBREWS.

3d For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

4 For, he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some inust enter therein,

d Ch. 3. 14.- Psalm 95. 11. Ch. 3. 11.- Gen. 2. 2. Exodus 20. 11. & 31. 17.Ch. 3. 19.

before thee; go up and possess it as the Lord God of thy fa thers hath said unto thee.-Fear not. Many exhortations they had to the following effect-Arise, that we may go up against them; for we have seen the land, and behold it is very good: and are ye still? Be not slothful to go and to enter to possess the land; for God hath given it into your hands: a place where there is no want of any thing that is in the earth, Judges xviii. 9, 10. But instead of attending to the word of the Lord by Moses, the whole congregation murmured against him and Aaron, and said one to another, Let us make a cap tain, and let us return unto Egypt, Num. xiv. 2, 4. But they were dastardly through all their generations. They spoke evil of the pleasant land, and did not give credence to His word. Their minds had been debased by their Egyptian bondage, and they scarcely ever arose to a state of mental nobility. Not being mixed with faith in them that heard] There are several various readings in this verse, and some of them important. The principal are on the word σvykεxpaμcvos, mixed; which, in the common text, refers to ò doyos, the word mixed; but in ABCD. and several others, it is σvy κskpapɛrovs, referring to, and agreeing with Excivovs, and may be thus translated, The word of hearing did not profit them, they not being mixed with those who heard it by faith. That is, they were not of the same spirit with Joshua and Caleb.-There are other variations, but of less importance; but the common text | seems the best.

The word ouyKEkpapɛvos, mixed, is peculiarly expressive; it is a metaphor taken froin the nutrition of the human body by mixing the aliment taken into the stomach with the saliva and gastric juice; in consequence of which it is concocted, digested, reduced into chyle; which, absorbed by the lacteal vessels, and thrown into the blood, becomes the means of increasing and supporting the body; all the solids and fluids being thus generated: so that on this process, properly perforined, depend (under God) strength, health, and life itself. Should the most nutritive aliment be received into the stomach, if not mixed with the above juices, it would be rather the means of death than of life; or, in the words of the apostle, it would not profit, because not thus mixed. Faith, in the word preached, in reference to that God who sent it, is the grand means of its becoming the power of God to the salvation of the soul. It is not likely that he who does not credit a threatening when he comes to hear it, will be deterred by it from repeat ing the sin against which it is levelled; nor can he derive comfort from a promise, who does not believe it as a pledge of God's veracity and goodness. Faith, therefore, must be mixed with all that we hear, in order to make the word of God effec

tual to our salvation.

This very use of the word, and its explanation, we may find in Maximus Tyrius, in his description of Health, Dissert. x. pag. 101. "Health," says he, "is a certain disposition, vyow και ξηρών και ψυχρών και θερμων δυνάμεων, ή υπό τέχνης συγκραθεισών καλώς, η υπό φύσεως αρμοσθείσων τεχνικώς, which consists in a proper mixture together of the wet and the dry, the cold and the hot, either by an artificial process, or by the skilful economy of nature."

3. For we which have believed do enter into rest] The great spiritual blessings, the forerunners of eternal glory, which were all typified by that earthly rest or felicity promised to the ancient Israelites, we, Christians, do, by believing in Christ Jesus, actually possess. We have peace of conscience, and joy in the Holy Ghost; are saved from the guilt and power of sin; and thus enjoy an inward rest.

But this is a rest differing from the seventh day's rest, or sabbath, which was the original type of Canaan, the blessings of the Gospel, and eternal glory; seeing God said concerning the unbelieving Israelites in the wilderness, I have sworn in my wrath that they shall not enter into my rest, notwithstand ing the works of creation were finished, and the seventh day's rest was instituted, from the foundation of the world; conse. quently the Israelites had entered into that rest, before the oath was sworn.-See Macknight.

We who believe, 'Oi RisevaaνTES, is omitted by Chrysostom, and some few MSS. And instead of coepxoueba yap, for we do enter; AC. several others, with the Vulgate and Coptic, read coepxouba ovv, therefore let us enter; and thus it an swers to pẞnowpev ovv, therefore let us fear, ver. 1. but this reading cannot well stand, unless or TOTEvo avres be omitted, which is acknowledged to be genuine by every MS. and Ver. sion of note and importance. The meaning appears to be this: we Jews, who have believed in Christ, do actually possess that rest, state of happiness in God, produced by peace of conscience and joy in the Holy Ghost; which was typified by the happiness and confort to be enjoyed by the believing Hebrews, in the possession of the Promised Land-See before.

From the foundation of the world.] The foundation of the world, karaßoλn kepov, means the completion of the work of

enter into the promised rest and they to whom it was first preached, entered not in be cause of unbelief:

7 (Again, he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear his voice, harden not your hearts.

8 For, if Jesus had given them rest, then would he not afterward have spoken of another day.

9 There remaineth therefore a rest to the people of God. hOr, the Gospel was first preached-i Psa. 96.7. Ch. 3. 7.-k Thas in, Joshua1 Or, keeping of a Sabbath.

creation in six days. In those days was the world, i, e. the whole system of mundane things, begun and perfected; and this appears to be the sense of the expression in this place. 4. For he spake in a certain place] This certain place, it somewhere, ov, is probably Gen. ii. 2. and refers to the completion of the work of creation, and the setting apart the venth day as a day of rest for man; and a type of everlasting felicity. See the notes on Gen. ii. 1, &c.

5. And in this place again] In the ninety-fifth Psalm, al ready quoted, ver. 3.-This was a second rest which the Lord promised to the believing obedient seed of Abraham; and at was spoken of in the days of David, when the Jews actually possessed this long-promised Canaan, therefore it is eruest that that was not the rest which God intended, as the next verse shows.

6. It remaineth that some must enter therein) Why our translators put in the word must here, I cannot even conjec ture: I hope it was not to serve a system, as some have since nsed it: "some must go to heaven, for so is the doctrine of the decree; and there must be certain persons infallibly brought thither, as a reward to Christ for His sufferings: and in this the will of man, and free agency, can have no part,” &c. &c. Now, supposing even that all this was true, yet it does not exist either positively or by implication in the text. The words έπει ουν απολείπεται τινας εισέλθειν εις αυτο lite rally translated, are as follows, Seeing then it remaineth for some to enter into it; or, Whereas therefore it remaineth that some enter into it, which is Dr. Owen'a translation; and they to whom it was first preached, bi prepor staysiteres, they to whom the promise was given; they who first received the good tidings; i. e. the Israelites, to whom the promise was made of entering into the rest of Canaan, did not enter in, because of their unbelief; and the promise still cantinued to be repeated even in the days of David; therefore some other rest inust be intended.

7. He limiteth a certain day] The term day signifies sat only time in general, but also present time, and a parucur space. Day, here, seems to have the same meaning as rest, in some other parts of this verse. The day, or time of rest retive to the ancient Jews, being over and past, and a long time having elapsed between God's displeasure shown to the diasbedient Jews in the wilderness, and the days of David; and the true rest was not enjoyed, God in His mercy bas inatituted another day; has given another dispensation of mercy and goodness by Christ Jesus; and now it may be said, så formerly, To-day if ye will hear His voice, harden nat your hearts. God speaks now as He spoke before; His voice is in the Gospel, as it was in the law. Believe, love, obey, and ye shall enter into this rest.

8. For if Jesus had given them rest] It is truly surprising that our translators should have rendered the loss of the text Jesus, and not Joshua, which is most clearly intended They must have known that the yer Yehoshua of the fee brew, which we write Joshua, is every where rendered Ingovs, Jesus, by the Septuagint; and it is their reading which the apostle follows. It is true the Septuagint generally write Inoovs Navn, or Yios Navn, Jesus Natè, or Jesus, of Nave; for it is thus they translateur Yehoshua ben Nun, Joshua the son of Nun: and this is sufficient to distinguish it from Jesus, son of David. But as Joshua, the captain-general of Israel, is above intended, the word should have been written Joshua, and not Jesus. One MS. merely to prevent the wrong application of the name, has Iprong à not Navn, Jesus the son of Nave. Theodoret has the same in his Comment; and one Syriac Version has it in the text. Its Joshua in Coverdale's Testament, 1535, in Tindal's, 1546, à that edited by Edmund Beck, 1549, in Richard Cardmarden's, Rouen, 1565; several modern translators, Wesley, Macknight, Wakefield, &c. read Joshua, as does our own in the margi What a pity it had not been in the text, as all the smaller Bibles have no marginal readings; and many simple people are bewildered with the expression.

The apostle shows that, although Joshua did bring the chil dren of Israel into the Promised Land, yet this could not s the intended rest; because, long after this time, the Holy Spirit, by David, speaks of this rest: the apostle, therefort, concludes

9. There remaineth therefore a rest to the people of Gal) It was not, 1. The rest of the sabbath; it was not, 2. The rest in the Promised Land, for the Psalmist wrote long after s days of Joshua: therefore there is another rest, a stale si blessedness, for the people of God; and this is the Gospel, the blessings it procures and communicates, and the eternal giary which it prepares for, and has promised to genuine bebevert

There are two words in this chapter which we indifferently translate rest; karanavois, and caßßariapos; the first sig fying a cessation from labour, so that the weary body is ratsa

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10. For he that is entered into his rest] The man who has believed in Christ Jesus, has entered into His rest; the state of happiness which He has provided, and which is the forerunner of eternal glory.

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12 For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart.

p Prov.5.4.- Eph.6.17. Rev.1.16. & 2.16.- 1 Cor.14.24, 25,

and refreshed; the second meaning not only a rest from la-penetrating all things." Thus Wisd. xvi. 26. "Thy child bour, but a religious rest; a rest of a sacred kind, of which dren, O Lord, know that it is not the growing of fruits that both soul and body partake. This is true, whether we undernourisheth man; but that it is Thy word that preserveth stand the rest as referring to Gospel blessings, or to eternal them that put their trust in Thee."-See Deut. viii. 3. That felicity, or to both. is, the Sacred Scriptures point out and appoint all the means of life. Again, speaking of the Hebrews, who were bitten by the fiery serpents, the same writer says, ver. 12. For it was neither herb nor mollifying plaster that restored them to health, but Thy Word, O Lord, which healeth all things; i. e. which describes and prescribes the means of healing. And, it is very likely, that the purpose of God, sending the destroy. ing angel to slay the first-born in Egypt, is intended by the same expression, Wisd. xviii. 15, 16. Thine Almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into a land of destruction: and brought Thine unfeigned commandment as a sharp sword; and, standing up, filled all things with death.' This, however, may be ap plied to the eternal Logos, or uncreated Word.

Hath ceased from his own works] No longer depends on the observance of Mosaic rites and ceremonies for his justification and final happiness. He rests from all these works of the law as fully as God has rested from His works of creation. Those who restrain the word rest to the signification of eternal glory say, that ceasing from our own works means the sufferings, tribulations, afflictions, &c. of this life; as in Rev. xiv. 13. I understand it as including both.

In speaking of the sabbath, as typifying a state of blessed ness in the other world, the apostle follows the opinions of the Jews of his own and after times. The phrase by now shabath alaah, ve shabath tithaâh; the sabbath above, and the sabbath below, is common among the Jewish writers; and they think that where the plural number is used, as in Lev. xix. 30. Ye shall keep my sabbaths, that the lower and higher sabbaths are intended; and that the one is prefigured by the other. See many examples in Schoettgen. 11. Let us labour therefore] The word arovdaowper implies every exertion of body and mind which can be made, in reference to the subject. Rebus aliis omissis, hoc aga mus; all things else omitted, this one thing we do. We receive grace, improve grace, retain grace, that we may obtain eternal glory.

Lest any man fall] Lest he fall off from the grace of God, from the Gospel and its blessings; and perish everlastingly. This is the meaning of the apostle, who never supposed that a man might not make final shipwreck of faith, and of a good conscience, as long as he was in a state of probation.

"And this mode of speech is exactly conformable to that of the prophet Isaiah, Iv. 10, 11. where to the word of God spoken by His prophets, the same kind of powers are attributed as those mentioned here by the apostle :-For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, aud maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 80 shall my WORD BE that GOETH FORTH OUT OF MY MOUTH; it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto 1 sent it. The centurion seems to speak a similar language, Luke vii. 7. But say in a word, aλxa Eine doyo, speak to thy word, and my servant shall be healed." This is the sum of what this very able commentator says on this subject. In Dr. Dodd's collections we find the following:"The word of God, which promises to the faithful an entrance into God's rest, in David's time, and now to us, is not a thing which died, or was forgotten as soon as it was uttered, but it continues, one and the same to all generations. It is Co, quick, or living. So Isaiah says, The word of our God shall stand for ever, chap. xl. 8. compare chap. li. 6. lv. 11. 1 Esdras iv. 38. John iii. 34. 1 Pet. 1. 23. And powerful, Evepyns, efficacious, active; sufficient, if it be not actually hindered, to produce its effects;-effectual, Philem. 6. See 2 Cor. x. 4. 1 Thess. ii. 13. And sharper than any two-edged sword, ToμWTEρos væεp, more cutting than. The word of God pene. trates deeper into a man than any sword; it enters into the soul and spirit; into all our sensations, passions, appetites: nay, to our very thoughts; and sits as judge of the most se cret intentions, contrivances, and sentiments of the heart. Phocylides has an expression very similar to our author, where he says of reason, 'that it is a weapon which penetrates deeper into a man than a sword.'-See also Isa. x). 4. Eph. vi. 17. Rev. i. 16. ii. 16.

12. For the word of God is quick and powerful] Commentators are greatly divided concerning the meaning of the phrase 6 Aoyos Tov Ocov, the word of God; some supposing the whole of Divine Revelation to be intended; others, the doctrine of the Gospel faithfully preached; others, the mind of God, or the Divine intellect; and others, the Lord Jesus Christ, who is thus denominated, in John i. 1, &c. and Rev. xix. 13. the only places in which He is thus incontestably characterized in the New Testament. The disputed text, 1 John v. 7. I leave at present out of the question. In the Introduction to this epistle I have produced sufficient evidence to make it very probable that St. Paul was the author of this epistle. In this sentiment the most eminent scholars and critics are now agreed. That Jesus Christ, the eternal uncreated WORD, is not meant here, is more than probable, from this con. sideration, that St. Paul, in no part of his thirteen acknowledged epistles, ever thus denominates our blessed Lord: nor is he thus denominated by any other of the New Testament writers except St. John. Dr. Owen has endeavoured to prove the contrary, but I believe, to no man's conviction who was able to examine and judge of the subject. He has not been able to find more than two texts, which even appeared to look his way: the first is Luke i. 2. Us-which were eye-witnesses and ministers, Tov Xoyov, of the word; where it is evident the whole of our Lord's ministry is intended. The second is Acts xx. 32. I commend you to God, and the word of his grace, where nothing but the gracious doctrine of salvation by faith, the influence of the Divine Spirit, &c. &c. cau be meant; nor is there any legitimate mode of construction with which I am acquainted, by which the words, in either place, can be personally applied to our Lord. That the phrase was applied to denominate the second subsistence in the glorious Trinity, by Philo and the rabbinical writers, I have already proved in my notes on John i. where such observations are alone applicable. Calmet, who had read all that either the ancients or moderns have said on this subject, and who does not think that Jesus Christ is here intended, speaks thus: "None of the properties mentioned here can be denied to the Son of God, the Eternal Word; He sees all things, knows all things, penetrates all things, and can do all things. He is the Ruler of the heart, and can turn it when he pleases. He enlightens the soul, and calls it gently and efficaciously, when and how He wills. Finally, He punishes in the most exemplary manner the insults offered to his Father and to Himself, by infidels, unbelievers, and the wicked in general. But it does not appear that the Divine Logos is here intended-1. Because St. Paul | does not use that term to express the Son of God. 2. Because in this view, will receive an additional force; for nothing is the conjunction yap, for, shows that this verse is an inference drawn from the preceding, where the subject in question is concerning the eternal rest, and the means by which it is to be obtained. It is, therefore, more natural to explain the term of the word, order, and will of God; for the Hebrews represent the revelation of God as an 'active being, living, allpowerful, illumined, executing vengeance, discerning and

"Piercing even to the dividing asunder of soul and spirit. When the soul is thus distinguished from the spirit, by the former is meant that inferior faculty by which we think of, and desire, what concerns our present being and welfare. By spirit is meant a superior power, by which we prefer future things to present; by which we are directed to pursue truth and right above all things; and even to despise what is agreeable to our present state, if it stand in competition with, or is prejudicial to, our future happiness.-See I Thess. v. 23. Some have thought that by the expression before us is implied that the word of God is able to bring death; as in the case of Ananias and Sapphira; for, say they, if the soul and spirit, or the joints and marrow, are separated one from another, it is impossible that life can remain. But perhaps the meaning of the latter clause may rather be, 'It can divide the joints, and divide the marrow;' i. e. enter irresistibly into the soul, and produce some sentiment which perhaps it would not willingly have received; and sometimes discover and punish secret, as well as open, wickedness." Mr. Pierce observes, "that our author has been evidently arguing from a tremen dous judgment of God upon the ancient Israelites, the ances tors of those to whom this epistle is directed; and, in this verse, to press upon them that care and diligence he had been recommending, he sets before them the efficacy and virtue of the word of God, connecting this verse with the former by a for in the beginning of it; and, therefore, it is natural to suppose that what he says of the word of God may have a relation to somewhat remarkable in that sore punishment of which he had been speaking, particularly to the destruction of the peo ple by lightning, or fire from heaven.-See Lev. x. 1-5. Numb. xi. 1–3. xvi. 35. Psa. lxxviii. 21. All the expressions,

more quick and living, more powerful and irresistible, sharp and piercing, than lightning. If this idea be admitted, the meaning of the last clause in this verse will be, "That the word of God is a judge, to censure and punish the evil thoughts and intents of the heart.' And this brings the matter home to the exhortation with which our author began, ch. iii. 12, 13. for under whatever disguise they might conceal

Our High-priest is passed

HEBREWS.

13 Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do.

into the heatens frus

14 Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us bald fast our profession.

u Ch.3.1.- Cb.7.26.& 9. 12, 94.—w Ch. 10 A

a Pea. 33.13, 14.& 90.8.& 139.11, 12.- Job 6. & 3121. Prov. 15.11. themselves; yet, from such tremendous judginents as God and the care he took to extirpate informers, &c. he says. executed upon their fathers, they might learn to judge as Mo-Nihil tamen gratiùs, nihil sæculo digniùs, quam quod canses did, Numb. xxxii. 23. If ye will not do so, ye have sinned tigit desuper intueri delatorum supina ora, retortasque cervi against the Lord, and be sure your sin will find you out. ces. Agnoscebamus et fruebamur, cùm velut pistsiara See Hammond, Whitby, Sykes, and Pierce." publica sollicitudinis victima, supra sanguinem nazw ad lenta supplicia gravioresque panas ducerentur. Pan Paneg. cap. 34. "There is nothing, however, in this 1 which affects us more pleasingly, nothing more deservedly. than to behold from above the supine faces and reverte! necks of the informers. We thus knew them; and were gratified, when, as expiatory victims of the pubhe disquirtele they were led away to lingering punishments, and suffering more terrible than even the blood of the guilty."

Mr. Wesley's note on this verse is expressed with his usual precision and accur v:

"For the word of God-preached, ver. 2. and armed with threatenings, ver. 3. is living and powerful; attended with the power of the living God, and conveying either life or death to the hearers; sharper than any two edged sword; pene. trating the heart, more than this does the body: piercingquite through, and laying open, the soul and spirits, joints and marrow-the inmost recesses of the mind, which the apostle beautifully and strongly expresses by this heap of figurative words: and is a discerner-not only of the thoughts-but also of the intentions."

The law, and the word of God in general, is repeatedly compared to a two-edged sword among the Jewish writers, A chereb shetey pipioth, the sword with the two mouths. By this sword, the man himself lives; and by it, he destroys his enemies. This is implied in its two edges.-Sec also Schoettgen.

Is a discerner of the thoughts] Kai kpirikos erdvningewy Kat EVVOLOV kapotas, is a critic of the propensities and sugges. tions of the heart. How many have felt this property of God's word, where it has been faithfully preached! How often has it happened that a man has seen the whole of his own character, and some of the most private transactions of his life, held up as it were to public view, by the preacher; and yet the parties absolutely unknown to each other! Some, thus exhibited, have even supposed that their neighbours must have privately informed the preacher of their character and conduct: but it was the word of God, which, by the direction and energy of the Divine Spirit, thus searched them out, was a critical examiner of the propensities and suggestions of their hearts; and had pursued them through all their public funts and private ways. Every genuine minister of the Gospel has witnessed such effects as these under his ministry, in repeat. ed instances.

But while this effect of the word or true doctrine of God is acknowledged, let it not be supposed that it, of itsrif, can produce such effects. The word of God is compared to a hammer that breaks the rock in pieces, Jer. xxiii. 23—but will a hammer break a stone unless it is applied by the skill and strength of some powerful agent? It is here compared to a pro-edged sword; but will a sword cut or pierce to the dividing of joints and marrow, or separation of soul and spirit, unless some hand push and direct it? Surely, no. Nor can even the words and doctrine of God produce any effect but as directed by the experienced teacher, and applied by the spirit of God. It is an instrument the most apt for the accomplishing of its work; but it will do nothing, can do nothing, but as used by the heavenly Workman. To this is the reference in

the next verse.

13. Neither is there any creature that is not manifest) God, from whom this word comes, and by whom it has all its eff cacy, is infinitely wise. He well knew how to construct His word, so as to suit it to the state of all hearts; and he has given that infinite fulness of meaning, so as to suit it to all cases. And so infinite is He in His knowledge, and so omnipresent is Ile, that the whole creation is constantly exposed to His view; nor is there a creature of the affections, mind, or imagination, that is not constantly under His eye: He marks every rising thought; every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers; and which are called, in the preceding verse, the propensities and suggestions of the heart.

But all things are naked and opened) Havra de yvuva kaι τετραχηλισμένα. It has been supposed that the phraseology here is sacrificial; the apostle referring to the case of slaying and preparing a victim to be offered to God. First, It is slain; 2. It is flayed-so it is naked; 3. It is cut open, so that all the intestines are exposed to view: 4. It is carefully in spected by the priest, to see that all is sound, before any part is offered to Him who has prohibited all imperfect and diseas ed offerings; and, 5. It is divided exactly into two equal parts, by being split down the chine, from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the centre, one half lying in the divided cavity of each side of the back-bone. This is probably the metaphor in 2 Tim. ii. 15. where see the note.

But there is reason to suspect that this is not the metaphor here: the verb paxnigw, from which the apostle's Terpaxnapeva comes, signifies to have the neck bent back, so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this cus tom Pliny refers in the very elegant and important panegyric which he delivered to the emperor Trajan, about A. D. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals,

The term was also used to describe the action of rears. who, when they could, got their hand under the chin of tw? antagonists, and thus, by bending both the head and seek could the more easily give them a fall. This stratagem 9 sometimes seen in ancient monuments: but some suppo that it refers to the custom of dragging them by the sử, Diogenes, the philosopher, observing one who bad been vis in the Olympic games, often fixing his eyes upon a courtes said, in allusion to this custom, Ide xplov apecuarior is 290 til τύχοντος κορασίου τραχηλίζεται. “see how this righ champion (martial ram) is drawn by the neck by a commun girl."-See Stanley, pag. 305.

With whom we have to do.] Пpos bv hucy & Noyes; to whom we must give an account. He is our Judge, and is we qualified to be so, as all our hearts and actions are naked and open to Him.

This is the true meaning of Aoyts in this place: and it used in precisely the same meaning in Matt. n. 36. 2 Luke xvi. 2. Rom. xiv. 12. so then, every one of sens dage, shall give an account of himself to God. And fea xii. 17. They watch for your souls, was hayov armarnya. as those who must give account. We translate the wors with whom we have to do; which, though the phrase obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS and Warg Of whom we speake, is the Version of our other

translators.

14. Seeing then that we have a great High-priest) I sen tended, and very properly, that the particle our which translate seeing, as if what followed was an immediate refer ence from what the apostle had been speaking sho translated not; as the apostle, though he had before a toned Christ as the High-priest of our profession, chop 1, and as the High-priest who made reconciliation for tr sins of the people, chap. ii. 17. yet does not attempt to pr this in any of the preceding chapters; but now he upon that point, and discusses it at great length to the end of chap. x.

After all, it is possible that this may be a resumption at the discourse from chap. iii. 6. the rest of that chapter, and t preceding thirteen verses of this, being considered renthesis. These parts left out, the discourse runs o perfect connexion. It is very likely that the words be spoken to meet an objection of those Jews who wisted L Christians of Palestine to apostatize: "You have to cle-no temple-no high-priest-no sacrifice for sin. Wo these there can be no religion; return, therefore, t have the perfect temple service appointed by God." To th he answers, We have a High-priest who is passed is heavens, Jesus, the Son of God; therefore let us b our profession.-See on chap. iii. 1. to which this verse immediately to refer.

Three things the apostle professes to prove in this epistle – 1. That Christ is greater than the angels. 2. That He than Moses. 3. That He is greater than Aaron, and ali kaga priests.

The two former arguments, with their applications and lustrations, he has already despatched; and now he enters of the third.-See the Preface to this epistle.

The apostle states-1. That we have a High-priest. 2 Th this High-priest is Jesus, the Son of God; not a sost scendant of Aaron, nor coming in that way, but tha transcendent line. 3. Aaron and his successors, could pass into the holy of holies; and that once a year: b High-priest has passed into the heavens, of which th only the type. There is an allusion here to the high-p going into the holy of holies, on the great day of atonenes 1. He left the congregation of the people. 2. He passed thro the veil into the holy place, and was not seen even by priests. 3. He entered through the second veil inte beh of holies, where was the symbol of the Majesty of God. Jest our High-priest-1. Left the people at large. 2 He let disciples by ascending up through the visible heavers 2 clouds, as a veil, screening Him from their sight. 3 avig passed through these veils, He went immediately to be a tercessor: thus He passed, ovparous, the visible or her heavens, into the presence of the Divine Majesty; threag heavens, dieλnλvora Tous ovparovs, and the empyre heaven of heavens.

Our High-priest sympathizes

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CHAPTER V.

15 For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as 10e are, yet without sin.

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Isa 53.3 Ch.2.18-y Luke 22.28.-z 2 Cor. 5.21. Ch.7.25, 1 Pet. 2.22. 1 John,3.5.

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15. For we have not a high-priest.] To the objection :"Your high-priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers, Ου γαρ έχομεν Αρχιερεα μη δυνάμενον συμπαθήσαι ταις ασθενείαις wv, We have not a high priest who cannot sympathize with our weaknesses. Though He be the Son of God, as to His human nature, and equal in His Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin: he is able to succour them that are tempted. See chap. ii. 18, and the note The words Kara Tavra kal' oμotornṛa might be translated in all points according to the likeness; i. e. as far as His human nature could bear affinity to ours: for, though He had a perfect human body, and human soul, yet that body was perfectly tempered; it was free from all morbid action, and, conse quently, from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects He was different from us; and cannot, as man, sympathize with us in any feelings of this kind; but, as God, He has provided support for the body under all its trials and infirmities; and for the soul He has provided an atonement and purifying sacrifice: so that He cleanses the heart from all unrighteousness, and fills the soul with His holy Spirit, and makes it His own temple and continual habitation. He took our flesh and blood, a human body and a human soul; and lived a human life. Here was the likeness of sinful flesh, Rom. viii. 5. and, by thus assuming human nature, He was completely qualified to make an atonement for the sins of the world.

16. Let us therefore come boldly unto the throne of grace] The allusion to the high priest and his office on the day of atonement, is here kept up. The approach mentioned here is to the D kaphoreth, Xasnpiov, the propitiatory, or mercy. seat. This was the covering of the ark of the testimony, or covenant, at each end of which was a cherub, and between them the shechinah, or symbol of the Divine Majesty, which appeared to, and conversed with, the high-priest. Here the apostle shows the great superiority of the privileges of the New Testament above those of the Old; for, there the highpriest only, and he with fear and trembling, was permitted to approach; and that not without the blood of the victim; and if, in any thing he transgressed, he might expect to be struck with death. The throne of grace in heaven answers to this propitiatory; but to this ALL may approach who feel their need of salvation; and they may approach, μra naрpnotas, with freedom, confidence, liberty of speech, in opposition to the fear and trembling of the Jewish high-priest. Here, nothing is to be feared, provided the heart be right with God, truly sincere, and trusting alone in the sacrificial Blood.

with our weaknesses. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Ephes. 2. 18. & 3. 12. Ch. 10. 19, 21, 22. John 10.9 & 14.6. kom.5.2. 1 Pet.3. 18.

That we may obtain mercy] Iva λaßwμev eλεov, that we may take mercy; that we may receive the pardon of all our sins; there is mercy for the taking. As Jesus Christ tasted death for every man: so every man may go to that propitiatory, and take the mercy that is suited to his degree of guilt. And find grace] Mercy refers to the pardon of sin, and being brought into the favour of God. Grace is that by which the soul is supported after it has received this mercy; and by which it is purified from all unrighteousness, and upheld in ali trials and difficulties; and enabled to prove faithful unto death. To help in time of need.] Ets Evкaipov Bonbeιay, for a seasonable support: that is, support when necessary, and as necessary; and in due proportion to the necessity. The word Bondia is properly rendered assistance, help, or support: but it is an assistance in consequence of the earnest cry of the person in distress; for the word signifies to run at the cry, Oeiveis Bonv, or eni Bony Oct. So, even at the throne of grace, or great propitiatory, no help can be expected where there is no cry: and where there is no cry, there is no felt necessity, for he that feels he is perishing will cry aloud for help; and to such a cry the compassionate High-priest will run. And the time of need is the time in which God wil! show mercy; nor will He ever delay it when it is necessary. We are not to cry to day to be helped to-morrow, or at some indefinite time, or at the hour of death. We are to call for mercy and grace when we need them; and we are to expect to receive them when we call. This is a part of our liberty or boldness: we come up to the throne, and we call aloud for mercy; and God hears and dispenses the blessing we need.

That this exhortation of the apostle may not be lost on us, let us consider :

1. That there is a throne of grace, i. e. a propitiatory, the place where God and man are to meet.

2. That this propitiatory, or mercy-seat, is sprinkled with the atoning blood of that Lamb of God, who taketh away the sin of the world.

3. That we must come up, #pocεpxwμela, to this throne: and this implies faith in the efficacy of the Sacrifice. 4. That we inust call aloud on God for His mercy, if we expect Him to run to our assistance.

5. That we must feel our spiritual necessities. m order to our calling with fervency and earnestness.

6. That calling thus, we shall infallibly get what we want; for, in Christ Jesus, as a sacrificial offering, God is ever well pleased: and He is also well pleased with all who take refuge in the atonement which He has made.

7. That thus coming, feeling, and calling, we may have the utmost confidence: for, we have boldness, liberty of access, freedom of speech; may plead with our Maker without fear, and expect all that heaven has to bestow; because Jesus, who died, sitteth upon the throne! Hallelujah! the Lord God Om nipotent reigneth. 8. All these are reasons why we should persevere. CHAPTER V.

The nature of the high-priesthood of Christ; His pre-eminence, qualifications, and order, 1-10. Imperfect state of the believing Hebrews, and the necessity of spiritual improvement, 11-14. [A. M. cir. 4067. A. D. cir. 63. An. Olymp. cir, CCX. 3. A. U. C. cir. 816.]

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OR every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

■ Ch.8.3.—6 Ch.2.17.- Ch.8.3,4. & 9.9.& 10.11.& 11.4.

NOTES.-Verse 1. For every high-priest taken from among men] This seems to refer to Levit. xxi. 10. where it is intima ted that the high-priest shall be taken ND moachair, from his brethren ; i. e. he shall be of the tribe of Levi, and of the family of Aaron.

Is ordained for men ] 'Yπɛp av0pwww kabisaraι ra pos Tov Ocov, is appointed to preside over the Divine worship in those things which relate to man's salvation.

That he may offer both gifts and sacrifices for sins] God ever appeared to all His followers in two points of view: 1. As the Author and Dispenser of all temporal good. 2. As their Lawgiver and Judge. In reference to this two-fold view of the Divine Being, His worship was composed of two different parts-1. Offerings, or gifts.-2. Sacrifices. 1. As the Creator and Dispenser of all good, He had offerings by which His bounty and providence were acknowledged. 2. As the Lawgiver and Judge, against whose injunctions offences had been committed, He had sacrifices offered to Him, to make atonement for sin. The dopa, or gifts, mentioned here by the apostle, included every kind of eucharistical offering. The Ovcial, sacrifices, including victims of every sort; or animals whose lives were to be offered in sacrifice, and their blood poured out before God, as an atonement for sins. The highpriest was the mediator between God and the people; and it was his office, when the people had brought these gifts and sacrifices, to offer them to God in their behalf. The people could not legitimately offer their own offerings: they must be all brought to the priest, and he alone could present them to

24 Who can have compassion on the ignorant, and on ther that are out of the way; for that he himself also is compass ed with infirmity.

d Ch. 2. 18. & 4. 15.-e Or, can reasonably bear with.-f Ch.7.28. God. As we have a High-priest over the house of God, to of fer all our gifts, and His own sacrifice, therefore we may come with boldness to the throne of grace. See before. Verse 2. Who can have compassion on the ignorant] The word perрionalcev signifies not merely to have compassion, but to act with moderation; and to bear with each in propor tion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offences he has committed; in a word, to pity, feel for, and excuse, as far as possible: and when the provocation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gen tlest manner.

Instead of ayvoovai, the ignorant, one MS. only, but that of high repute, has ac0evovei, the weak. Most men sin much through ignorance; but, this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, chap. xii. 1. that eveρisatov apapriar, the well circumstanced sin, often occurs to every man. But, as in the above case, weakness itself is no excuse, when the means of strength and succour were always at hand. However, all these are circumstances which the Jewish highpriest took into consideration; and they are certainly not less attended to by the High-priest of our profession. The reason given why the high-priest should be slow to

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