14 mies thy footstool?" Are they not all servants*, sent forth to serve the future heirs of salvation t? CH. 11. For this cause we ought to give the more earnest at tention to the things which we have heard, lest at any time 2 we let them escape us. For if the words which were spoken by messengers were steadfast, and every transgression and disobedience received a just recompense of punishment; 3 how shall we escape, if we have neglected so great salvation, which began to be spoken by the Lord, and was con4 firmed to us by those that heard him; God bearing witness at the same time', by signs and wonders and various mighty works, and distributions of the holy spirit, according to his own will? 5 For God hath not subjected to angels the succeeding 6 age, of which we speak. But David hath somewhere tes Or," "God bearing joint-witness,” viz. with the apostles, &c. 2 Or, "future world," Gr." that future dispensation," Wakefield. Isaiah ix. 6, the Messiah is predicted as the Father of the age to come. See Sykes. 3 Gr. one hath. * Gr. and N. "ministering spirits." The word spirit is a Hebraism to express a person's self, v. g. 1 Cor. ii. 11. the spirit of a man is a man, is a man himself: the spirit of God is God himself. 2 Tim. iv. 22. The Lord Jesus Christ be with thy spirit, i. e. with thee. Here the former prophets are called ministering spirits, i. e. they were ministers or servants, whereas Christ appeared under the character of a Son. + So Wakefield. "those who will be heirs of salvation," N. Rather, those who were about to be heirs of salvation, i. e. the former prophets were appointed for the encouragement and the confirmation of the faith of those who were at a future time to be delivered by Christ from the yoke of the law, or from the bondage of idolatry and vice. i.e. by former prophets and teachers, in contradistinction to the Messiab, who is called a son, and appointed a ruler. Angels, N. § Or," Moreover,” as introducing a collateral argument or fact. The writer having already proved that Christ was superior to angels, viz. to all preceding prophets and messengers from God, now proceeds, through the remainder of this chapter, to prove that he is in his nature inferior to angels considered as beings of an order superior to mankind, for that the nature of his commission required that he should be a proper human being. It is no objection that he uses the word angel in a different sense without giving notice of the change. This incorrectness of style is not uncommon in the sacred writers, and the author has before availed himself of the ambiguity of the word angel, ch. i. 7. For the use of yag as a connecting and not an illative particle, see Matt, i. 18, James i. 7. Heb. ii. 8, tified, saying, "What is man, that thou art mindful of him? 7 or the son of man, that thou regardest him? Thou madest him a little lower than the angels; but thou hast crowned 8 him with glory and honour *, thou hast subjected all things under his feet." Now in that he hath subjected all things to him, he hath left nothing that is not subjected to him. But 9 now we do not see all things subjected to him. But we see Jesus for the suffering of death crowned with glory and honour, who was made a little lower than the angels †, that, by the favour of God, he might taste death for every man ‡. 10 1 For it became Him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the 11 author of their salvation perfect through sufferings. For both Christ that sanctifieth, and those that are sanctified, are all of one Father: for which cause Christ is not ashamed 12 to call them brethren; saying, "I will declare thy name to my brethren; in the midst of the congregation I will praise 13 thee." And again, "I will put my trust in him." And again, “Behold, I, and the children whom God hath given 14 me." Since then the children are partakers of flesh and blood, Christ himself also in like manner partook of them §; i. e. gratuitous goodness, N. m. 2 Or, to make the leader of their salvation, who is conducting many sons to glory. "and hast set him over the works of thy hands," R. T. and N. in brackets. This passage is cited from the eighth Psalm, and can therefore be applied to Christ only by way of accommodation. The apostle Paul reasons upon the same passage in a similar manner, 1 Cor. xv. 25-27, which is a presumptive proof that the epistle to the Hebrews was either written by him, or by some person, perhaps Barnabas, or Luke, who was an associate with him, and familiarly acquainted with the apostle's style of thinking and reasoning. +"was made a little lower than the angels," i. e. by nature, like other men, and not by the voluntary assumption of a human form. See ver. 7. To taste death for every man is to die for the benefit of all mankind, Jew and gentile. Sykes. All were admissible into that new covenant, of which the death of Christ was the ratification. As the children were human beings, so their deliverer was a being of the same rank, and not an angel, or superior spirit. The words might be rendered, Since then the children partook in common of flesh and blood, he also completely shared in the same.' See Peirce in loc. that through death he might destroy him who hath the power 15 of 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 +; 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 people ‡. 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 calling2, consider the Apostle and High-priest of our pro2 fession, Jesus; who was faithful to him that appointed him, as Moses also was faithful in all the household of God". 3 For this person was counted worthy of more glory than Moses, inasmuch as he who framed the household hath 4 more honour than the household. (For every household is framed by some one; but he who framed all things, is God.) 5 And Moses indeed was faithful as a servant, in all the household of God; for a testimony to those things which were 6 to be spoken afterward: but Christ, as a Son, over the household of God; whose household we are, if we keep the confidence and the glorying of our hope firm to the end. to be made like, N. "It was right for him in all things to be like unto bis brethren." Wakefield. 2 the heavenly calling, N. 3 [Christ] Jesus, R.T. and N. 4 See Wakefield. "the household committed to him," N. Gr. "in all his household." 5 See ver. 2. *"The devil;" or, more probably," the accusing power,” i. e. the law, which passed the sentence of death without remission, and which is abolished by Christ. + 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.” See Theol. Rep. vol. v. p. 164. The expression is remarkable: us voiλaoxrobas vas åμagrias, not to propitiate God, but to propitiate the sins of the people. q. d. to pacify them, to silence their invocations of condemnation. The meaning probably is, 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. 7 Wherefore, as the holy spirit saith, "To-day, if ye shall 2 8 hear his voice, harden not your hearts, as in the provoca9 tion', in the day of trial in the desert: where your fathers3 10 tried me, proved me, and saw my works forty years: where 6 fore I was grieved with that generation, and said, 'They always err in heart; and they have not known my ways:' 11 upon which I sware in my anger, They shall not enter' 12 into my rest:"" so likewise take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away 13 from the living God: but exhort one another daily, while it is called to-day: lest any of you be hardened through the 14 deceitfulness of sin. For we are made partakers of Christ, if we retain the beginning of our confidence firm to the end; 15 while it is said, "To-day, if ye shall hear his voice, harden 16 not your hearts, as in the provocation"." For some, when they had heard, provoked': however, not all who came out 17 of Egypt under Moses. But with whom was God grieved forty years? was it not with those who sinned, whose car18 cases fell in the desert? And to, whom did he swear that they should not enter into his rest, but to those who believ19 ed 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 2 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 3 it. For we that have believed enter into rest as God saith; "So I sware in my anger, They shall not enter 3 when your fathers, 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," into my rest:"" although his works were finished from the 4 foundation of the world. For Moses somewhere speaketh thus of the seventh day, " And God rested on the seventh 5 day from all his works." And in this place it is said again, 6 "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 7 unbelief; God again limiteth a certain day, saying by David, "To-day," after so long a time, as it is said, "To-day 8 if ye shall hear his voice, harden not your hearts." For if Joshua had given them rest, then God would not afterward 9 have spoken of another day. There remaineth therefore a 10 keeping of rest to the people of God. For he that hath entered into God's rest, hath rested also from his own works, 11 as God did from his. Let us earnestly endeavour', there fore, to enter into that rest; lest any man fall after the same 12 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 13 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 3. 14 Having therefore a great High-priest, that hath passed into the heavens, Jesus the Son of God, let us hold fast 15 our profession. For we have not a High-priest who cannot have compassion for our infirmities; but one who was tempted in all things like ourselves, though without sin. 16 Let us therefore come with confidence to the throne of favour, that we may obtain mercy, and receive favour for seaCH. V. sonable help. For every high-priest taken from among men, is appointed for men in things relating to God, that he Let us endeavour, N. See Wakefield. whom we must give account. N, m. Or, tried, N.m. * Or, animated, N. m. 3 Or, to H |