Calvin’s CommentariesHebrews 13

1. Let brotherly love, etc. Probably he gave this command respecting brotherly love, because a secret hatred arising from the haughtiness of the Jews was threatening to rend the Churches. But still this precept is generally very needful, for nothing flows away so easily as love; when everyone thinks of himself more than he ought, he will allow to others less than he ought; and then many offenses happen daily which cause separations. (“Continue” or remain, implies that they had manifested this love, chapter 6:10; as though he had said, “Let the love of the brethren be such as it has been.” — Ed.) He calls love brotherly, not only to teach us that we ought to be mutually united together by a peculiar and an inward feeling of love, but also that we may remember that we cannot be Christians without being brethren; for he speaks of the love which the household of faith ought to cultivate one towards another inasmuch as the Lord has bound them closer together by the common bond of adoption. It was therefore a good custom in the primitive Church for Christians to call one another brothers; but now the name as well as the thing itself is become almost obsolete, except that the monks have appropriated to themselves the use of it when neglected by others, while at the same time they show by their discords and intestine factions that they are the children of the evil one.

2. Be not forgetful to entertain strangers, etc. This office of humanity has also nearly ceased to be properly observed among men; for the ancient hospitality, celebrated in histories, is unknown to us, and Inns now supply the place of accommodations for strangers. But he speaks not so much of the practice of hospitality as observed then by the rich; but he rather commends the miserable and the needy to be entertained, as at that time many were fugitives who left their homes for the name of Christ. And that he might commend this duty the more, he adds, that angels had sometimes been entertained by those who thought that they received only men. I doubt not but that this is to be understood of Abraham and Lot; for having been in the habit of showing hospitality, they without knowing and thinking of any such thing, entertained angels; thus their houses were in no common way honored. And doubtless God proved that hospitality was especially acceptable to him, when he rendered such a reward to Abraham and to Lot. Were any one to object and say, that this rarely happened; to this the obvious answer is, — That not mere angels are received, but Christ himself, when we receive the poor in his name. In the words in Greek there is a beautiful alliteration which cannot be set forth in Latin.

3. Remember them that are in bonds, or, Be mindful of the bound, etc. There is nothing that can give us a more genuine feeling of compassion than to put ourselves in the place of those who are in distress; hence he says, that we ought to think of those in bonds as though we were bound with them. What follows the first clause, As being yourselves also in the body, is variously explained. Some take a general view thus, “Ye are also exposed to the same evils, according to the common lot of humanity;” but others give a more restricted sense, “As though ye were in their body.” Of neither can I approve, for I apply the words to the body of the Church, so that the meaning would be this, “Since ye are members of the same body, it behooves you to feel in common for each other’s evils, that there may be nothing disunited among you.” (What Beza says of this opinion is, “I by no means reject it, though I regard the other (first mentioned here) as the most obvious.” It has been said that whenever Paul mentions the mystical body, it is in connection with Christ, Romans 12:5, and that “in the body” is to be understood literally, 2 Corinthians 5:6. It is so taken here by Grotius, Doddridge, Scott, and Stuart. — Ed.)

4. Marriage is honourable in all, etc. Some think this an exhortation to the married to conduct themselves modestly and in a becoming manner, that the husband should live with his wife temperately and chastely, and not defile the conjugal bed by unbeseeming wantonness. Thus a verb is to be understood in the sense of exhorting, “Let marriage be honorable.” And yet the indicative is would not be unsuitable; for when we hear that marriage is honorable, it ought to come immediately to our minds that we are to conduct ourselves in it honorably and becomingly. Others take the sentence by way of concession in this way, “Though marriage is honorable, it is yet unlawful to commit fornication”; but this sense, as all must see, is rigid. I am inclined to think that the Apostle sets marriage here in opposition to fornication as a remedy for that evil; and the context plainly shows that this was his meaning; for before he threatens that the Lord would punish fornicators, he first states what is the true way of escape, even if we live honourable in a state of marriage. Let this then be the main point, that fornication will not be unpunished, for God will take vengeance on it. And doubtless as God has blessed the union of man and wife, instituted by himself, it follows that every other union different from this is by him condemned and accursed. He therefore denounces punishment not only on adulterers, but also on fornicators; for both depart from the holy institution of God; nay, they violate and subvert it by a promiscuous intercourse, since there is but one legitimate union, sanctioned by the authority and approval of God. But as promiscuous and vagrant lusts cannot be restrained without the remedy of marriage, he therefore commends it by calling it “honorable”. What he adds, and the bed undefiled, has been stated, as it seems to me, for this end, that the married might know that everything is not lawful for them, but that the use of the legitimate bed should be moderate, lest anything contrary to modesty and chastity be allowed. (If the whole verse be rightly considered, the construction of the first part will become evident. Two things are mentioned, “marriage” and “bed” — the conjugal bed. Two characters are afterwards mentioned, “fornicators and adulterers.” The first disregard marriage and the second defile the conjugal bed. Then the first clause speaks of marriage as in itself honorable, in opposition to the dishonor put on it by fornicators, who being unmarried, indulge in illicit intercourse with women; and the second speaks of the conjugal bed as being undefiled, when not contaminated with adultery. This being evidently the meaning, the declarative form seems most suitable. Besides, the particle δὲ, “but” in the second part, as Beza observes, required this construction. But if γὰρ be the reading, as found in some copies, then the perceptive form seems necessary, though even then the sense would be materially the same, — that marriage ought to be deemed honorable in all, that is in all ranks and orders of men, as Grotius observes, and that the conjugal bed ought to be undefiled. — “Let marriage be deemed honorable among all, and the marriage bed be undefiled; for God will condemn fornicator and adulterer.” Hammond, Macknight, and Stuart adopt the perceptive form; but Beza, Doddridge and Scott, the declarative. — Ed.) By saying in all men, I understand him to mean, that there is no order of men prohibited from marriage; for what God has allowed to mankind universally, is becoming in all without exception; I mean all who are fit for marriage and feel the need of it. It was indeed necessary for this subject to have been distinctly and expressly stated, in order to obviate a superstition, the seeds of which Satan was probably even then secretly sowing, even this, — that marriage is a profane thing, or at least far removed from Christian perfection; for those seducing spirits, forbidding marriage, who had been foretold by Paul, soon appeared. That none then might foolishly imagine that marriage is only permitted to the people in general, but that those who are eminent in the Church ought to abstain from it, the Apostle takes away every exception; and he does not teach us that it is conceded as an indulgence, as Jerome sophistically says, but that it is honourable. It is very strange indeed that those who introduced the prohibition of marriage into the world, were not terrified by this so express a declaration; but it was necessary then to give loose reins to Satan, in order to punish the ingratitude of those who refused to hear God.

5. Let your conversation be without covetousness, etc. While he seeks to correct covetousness, he rightly and wisely bids us at the same time to be content with our present things; for it is the true contempt of money, or at least a true greatness of mind in the right and moderate use of it, when we are content with what the Lord has given us, whether it be much or little; for certainly it rarely happens that anything satisfies an avaricious man; but on the contrary they who are not content with a moderate portion, always seek more even when they enjoy the greatest affluence. It was a doctrine which Paul had declared, that he had learned, so as to know how to abound and how to suffer need. Then he who has set limits to his desire so as to acquiesce resignedly in his lot, has expelled from his heart the love of money. (See Appendix B 3.) For he has said, etc. Here he quotes two testimonies; the first is taken, as some think, from the first chapter of Joshua, but I am rather of the opinion that it is a sentence drawn from the common doctrine of Scripture, as though he had said, “The Lord everywhere promises that he will never be wanting to us.” He infers from this promise what is found in Psalm 118, that we have the power to overcome fear when we feel assured of God’s help. (See Appendix C 3.) Here indeed he plucks up the evil by the very roots, as it is necessary when we seek to free from it the minds of men. It is certain that the source of covetousness is mistrust; for whosoever has this fixed in his heart, that he will never be forsaken by the Lord, will not be immoderately solicitous about present things, because he will depend on God’s providence. When therefore the Apostle is seeking to cure us of the disease of covetousness, he wisely calls our attention to God’s promises, in which he testifies that he will ever be present with us. He hence infers afterwards that as long as we have such a helper there is no cause to fear. For in this way it can be that no depraved desires will importune us; for faith alone is that which can quiet the minds of men, whose disquietude without it is too well known.

Hebrews Chapter 13:7-9

7. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 7. Memores estote praefectorum vestrorum, qui loquuti sunt vobis sermonem Dei, quorum intuentes exitum conversationis imitamini fidem.

8. Jesus Christ the same yesterday, and to day, and for ever. 8. Iesus Christus heri et hodie, idem etiam in secula.

9. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 9. Doctrinis variis et peregrinis ne circunferamini: bonum enim gratia cor confirmari, non cibis, qui nihil profuerunt iis qui in illis versati sunt.

7. Remember, etc. What follows refers not so much to morals as to doctrine. He first sets before the Jews the example of those by whom they had been taught; and he seems especially to speak of those who had sealed the doctrine delivered by them by their own blood; for he points out something memorable when he says, considering the end of their conversation; though still there is no reason why we should not understand this generally of those who had persevered in the true faith to the end, and had rendered a faithful testimony to sound doctrine through their whole life as well as in death. But it was a matter of no small importance, that he set before them their teachers for imitation; for they who have begotten us in Christ ought to be to us in the place as it were of fathers. Since then they had seen them continuing firm and unmoved in the midst of much persecutions and of various other conflicts, they ought in all reason to have been deeply moved and affected. (See Appendix D 3.)

8. Jesus Christ the same, etc. The only way by which we can persevere in the right faith is to hold to the foundation, and not in the smallest degree to depart from it; for he who holds not to Christ knows nothing but mere vanity, though he may comprehend heaven and earth; for in Christ are included all the treasures of celestial wisdom. This then is a remarkable passage, from which we learn that there is no other way of being truly wise than by fixing all our thoughts on Christ alone. Now as he is dealing with the Jews, he teaches them that Christ had ever possessed the same sovereignty which he holds at this day; The same, he says, yesterday, and today, and forever. By which words he intimates that Christ, who was then made known in the world, had reigned from the beginning of the world, and that it is not possible to advance farther when we come to him. Yesterday then comprehends the whole time of the Old Testament; and that no one might expect a sudden change after a short time, as the promulgation of the Gospel was then but recent, he declares that Christ had been lately revealed for this very end, that the knowledge of him might continue the same for ever. It hence appears that the Apostle is not speaking of the eternal existence of Christ, but of that knowledge of him which was possessed by the godly in all ages, and was the perpetual foundation of the Church. It is indeed certain that Christ existed before he manifested his power; but the question is, what is the subject of the Apostle. Then I say he refers to quality, so to speak, and not to essence; for it is not the question, whether he was from eternity with the Father, but what was the knowledge which men had of him. But the manifestation of Christ as to its external form and appearance, was indeed different under the Law from what it is now; yet there is no reason why the Apostle could not say truly and properly that Christ, as regarded by the faithful, is always the same. (Stuart takes the same view with Calvin in this point — that the eternal existence of Christ is not what is here taught, but that he as a Mediator is unchangeably the same. See Appendix E 3. — Ed.)

9. Diverse doctrines, etc. He concludes that we ought not to fluctuate, since the truth of Christ, in which we ought to stand firm, remains fixed and unchangeable. And doubtless, variety of opinions, every kind of superstition, all monstrous errors, in a word, all corruptions in religion, arise from this, that men abide not in Christ alone; for it is not in vain that Paul teaches us, that Christ is given to us by God to be our wisdom. The import then of this passage is that in order that the truth of God may remain firm in us, we must acquiesce in Christ alone. We hence conclude that all who are ignorant of Christ are exposed to all the delusions of Satan; for apart from him there is no stability of faith, but innumerable tossings here and there. Wonderful then is the acuteness of the Papists, who have contrived quite a contrary remedy for driving away errors, even by extinguishing or burying the knowledge of Christ! But let this warning of the Holy Spirit be fixed in our hearts, that we shall never be beyond the reach of danger except we cleave to Christ. Now the doctrines which lead us away from Christ, he says, are divers or various, because there is no other simple and unmixed truth but the knowledge of Christ; and he calls them also strange or foreign, because whatever is apart from Christ is not regarded by God as his own; and we are hereby also reminded how we are to proceed, if we would make a due proficiency in the Scripture, for he who takes not a straight course to Christ, goes after strange doctrines. The Apostle farther intimates that the Church of God will always have to contend with strange doctrines and that there is no other means of guarding against them but by being fortified with the pure knowledge of Christ. (“Doctrines” were said to be “various” because of their number; there were then as now many false doctrines; and “strange” because they were new or foreign to the truth, not consistent with the faith, but derived from abroad as it were, borrowed from traditions, ceremonies, or other foreign sources. Stuart gives another meaning to the first word, that is “different” from Christian doctrine; but it has no such meaning. Still less warranted is Macknight in saying that it means what is “discordant.” What is meant by “diverse diseases” and “diverse lusts” is that they were of various kinds, or that they were many. The same author gives an unprecedented meaning to the second word. “foreign,” that is, taught by unauthorized teachers! Stuart says, that it means “foreign” to Christian doctrine. The word is indeed used in Acts 17:18, and in 1 Peter 4:12, in the sense of “new,” a thing unusual, not heard of before; nor is this meaning unsuitable here. See Ephesians 4:14, where the same subject is handled. See also Matthew 15:9. — Ed.) For it is a good thing, etc. He now comes from a general principle to a particular case. The Jews, for instance, as it is well known, were superstitious as to distinctions in meats; and hence arose many disputes and discords; and this was one of the strange doctrines which proceeded from their ignorance of Christ. Having then previously grounded our faith on Christ, he now says that the observance of meats does not conduce to our salvation and true holiness. As he sets grace in opposition to meats, I doubt not but that by grace he means the spiritual worship of God and regeneration. In saying that the heart may be established, he alludes to the word, carried about, as though he had said, “It is the spiritual grace of God, and not the observance of meats, that will really establish us. (See Appendix F 3.) Which have not profited them that have been occupied therein. It is uncertain to whom he here refers; for the fathers who lived under the Law had no doubt a useful training, and a part of it was the distinction as to meats. It seems then that this is to be understood rather of the superstitious, who, after the Gospel had been revealed, still perversely adhered to the old ceremonies. At the same time were we judiciously to explain the words as applied to the fathers, there would be no inconsistency; it was indeed profitable for them to undergo the yoke laid on them by the Lord, and to continue obediently under the common discipline of the godly and of the whole Church; but the Apostle means that abstinence from meats was in itself of no avail. And no doubt it is to be regarded as nothing, except as an elementary instruction at the time when God’s people were like children as to their external discipline. To be occupied in meats is to be taken as having a regard to them, so as to make a distinction between clean and unclean. But what he says of meats may be extended to the other rites of the Law.

Hebrews Chapter 13:10-15

10. We have an altar, whereof they have no right to eat which serve the tabernacle. 10. Habemus altare, de quo edendi non habent potestatem qui tabernaculo serviunt.

11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 11. Qyiryn ebun abunakuyn ubfertyr sabgyus ori oeccati ub sabcta oer sacerdotem, eorum corpora cremantur extra castra.

12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 12. Quare et Iesus ut sanctificaret per proprium sanguinem populum, extra portam passus est.

13. Let us go forth therefore unto him without the camp, bearing his reproach. 13. Prinde exeamus ad eum extra castra, probrum ejus ferentes:

14. For here have we no continuing city, but we seek one to come. 14. Non enim habemus hic manentem civitatem, sed futurum inquirimus.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 15. Pere ipsum ergo offeramus semper hostiam laudis Deo, hoc est, fructum labiorum confitentium nomini ejus.

10. We have an altar, etc. This is a beautiful adaptation of an old rite under the Law, to the present state of the Church. There was a kind of sacrifice appointed, mentioned in the sixteenth chapter of Leviticus, no part of which returned to the priests and Levites. This, as he now shows by a suitable allusion, was accomplished in Christ; for he was sacrificed on this condition, that they who serve the tabernacle should not feed on him. But by the ministers of the tabernacle he means all those who performed the ceremonies. Then that we may partake of Christ, he intimates that we must renounce the tabernacle; for as the word altar includes sacrificing and the victim; so tabernacle, all the external types connected with it. Then the meaning is, “No wonder if the rites of the Law have now ceased, for this is what was typified by the sacrifice which the Levites brought without the camp to be there burnt; for as the ministers of the tabernacle did eat nothing of it, so if we serve the tabernacle, that is, retain its ceremonies, we shall not be partakers of that sacrifice which Christ once offered, nor of the expiation which he once made by his own blood; for his own blood he brought into the heavenly sanctuary that he might atone for the sin of the world.” (The verb ἁγιάζω means here expiation, as in chapter 2:11, 10:10, and other places in this Epistle; and so it is taken by Calvin and the rendering of Stuart is “that he might make expiation,” etc. — Ed)

13. Let us go forth, therefore, etc. That the preceding allegory or mystical similitude might not be frigid and lifeless, he connects with it an important duty required of all Christians. And this mode of teaching is what Paul also usually adopts, that he might show to the faithful what things God would have them to be engaged in, while he was endeavoring to draw them away from vain ceremonies; as though he had said, “This is what God demands from you, but not that work in which you in vain weary yourselves.” So now our Apostle speaks; for while he invites us to leave the tabernacle and to follow Christ, he reminds us that a far different thing is required of us from the work of serving God in the shade under the magnificent splendor of the temple; for we must go after him through exiles, flights, reproaches, and all kinds of afflictions. This warfare, in which we must strive even unto blood, he sets in opposition to those shadowy practices of which alone the teachers of ceremonies boasted.

14. For here we have no continuing city, etc. He extends still further the going forth which he had mentioned, even that as strangers and wanderers in this world we should consider that we have no fixed residence but in heaven. Whenever, therefore, we are driven from place to place, or whenever any change happens to us, let us think of what the Apostle teaches us here, that we have no certain shade on earth, for heaven is our inheritance; and when more and more tried, let us ever prepare ourselves for our last end; for they who enjoy a very quiet life commonly imagine that they have a rest in this world: it is hence profitable for us, who are prone to this kind of sloth, to be often tossed here and there, that we who are too much inclined to look on things below, may learn to turn our eyes up to heaven.

15. By him, therefore, let us offer the sacrifice of praise to God, etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for as the sacrifices were attached as appendages to the tabernacle, when this was abolished, it follows that the sacrifices also must have ceased. But the Apostle had taught us that as Christ had suffered without the gate, we are also called thither, and that hence the tabernacle must be forsaken by those who would follow him. Here a question arises, whether any sacrifices remained for Christians; for this would have been inconsistent, as they had been instituted for the purpose of celebrating God’ worship. The Apostle, therefore, in due time meets this objection, and says that another kind of sacrifice remains for us, which no less pleases God, even the offering of the calves of our lips, as the Prophet Hoses says. (The words in Hosea are not regimen, but in apposition. “So will we render calves, our lips.” Such is the meaning given by the Targum, though the Vulg. puts the words in construction, “the calves of our lips.” Instead of the calves offered in sacrifices, the promise made was to offer their lips, that is, words which they were required to take, “Take with you words”. The Sept., Syr., and Arab. Render the phrase as here given, “the fruit of our lips,” only the Apostle leaves out “our”. There is the same meaning, though not exactly the same words. — Ed.) (Hosea 14:2.) Now that the sacrifice of praise is not only equally pleasing to God, but of more account than all those external sacrifices under the Law, appears evident from the fiftieth Psalm; for God there repudiates all these as things of nought, and bids the sacrifice of praise to be offered to him. We hence see that it is the highest worship of God, justly preferred to all other exercises, when we acknowledge God’s goodness by thanksgiving; yea, this is the ceremony of sacrificing which God commends to us now. There is yet no doubt but that under this one part is included the whole of prayer; for we cannot give him thanks except when we are heard by him; and no one obtains anything except he who prays. He in a word means that without brute animals we have what is required to be offered to God, and that he is thus rightly and really worshipped by us. But as it was the Apostle’s design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.

Hebrews Chapter 13:16-19

16. But to do good and to communicate forget not: for with such sacrifices God is well pleased. 16. Beneficentiae autem et communicationis ne sitis immemores: talibus enim hostiis delectatur Deus.

17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 17. Parate praefectis vestris ac deferte; ipsi enim vigilant pro animabus vestris tanquam rationem redditurei, ut cum guadio hoc faciant, et non gementes; id enim vobis non expedit.

18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 18. Orate pro nobis; confidimus enim quod bonam habemus conscientam, cupientes in omnibus honeste versari.

19. But I beseech you the rather to do this, that I may be restored to you the sooner. 19. Magis autem vos hortor ut id faciatis, quo celerius vobis restituar.

16. But to do good, etc. Here he points out even another way of offering a due and regular sacrifice, for all the acts and duties of love are so many sacrifices; and he thereby intimates that they were foolish and absurd in their wishes who thought that something was wanting except they offered beasts to God according to the Law, since God gave them many and abundant opportunities for sacrificing. For though he can derive no benefit from us, yet he regards prayer a sacrifice, and so much as the chief sacrifice, that it alone can supply the place of all the rest; and then, whatever benefits we confer on men he considers as done to himself, and honors them with the name of sacrifices. So it appears that the elements of the Law are now not only superfluous, but do harm, as they draw us away from the right way of sacrificing. The meaning is, that if we wish to sacrifice to God, we must call on him and acknowledge his goodness by thanksgiving, and further, that we must do good to our brethren; these are the true sacrifices which Christians ought to offer; and as to other sacrifices, there is neither time nor place for them. For with such sacrifices God is well pleased. There is to be understood here an implied contrast, — that he no longer requires those ancient sacrifices which he had enjoined until the abrogation of the Law. But with this doctrine is connected an exhortation which ought powerfully to stimulate us to exercise kindness towards our neighbors; for it is not a common honor that God should regard the benefits we confer on men as sacrifices offered to himself, and that he so adorns our works, which are nothing worth, as to pronounce them holy and sacred things, acceptable to him. When, therefore, love does not prevail among us, we not only rob men of their right, but God himself, who has by a solemn sentence dedicated to himself what he has commanded to be done to men. The word communicate has a wider meaning than to do good, for it embraces all the duties by which men can mutually assist one another; and it is a true mark or proof of love, when they who are united together by the Spirit of God communicate to one another. (The words may be thus rendered, “And forget not benevolence (or, literally, well-doing) and liberality.” The δὲ here should be rendered “and,” for this is enjoined in addition to what is stated in the previous verse. The word εὐποιΐα means kindness, benevolence, beneficence, the doing of good generally; but κοινωνία refers to the distribution of what is needful for the poor. See Romans 15:26, 2 Corinthians 9:13. So that Calvin in this instance has reserved their specific meaning. Stuart’s version is “Forget not kindness also and liberality;” and he explains the clause thus, “Beneficence or kindness toward the suffering and liberality toward the needy.” — Ed)

17. Obey them, etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them. (Grotius renders the second verb, ὑπείκετε, “concede” to them, that is, the honor due to their office; Beza, “be compliant,” (obsecundate;) and the directions of your guides and submit to their admonitions.” Doddridge gives the sentiment of Calvin, “Submit yourselves to them with becoming respect.” The words may be rendered, “Obey your rulers and be submissive;” that is cultivate an obedient, compliant and submissive spirit. He speaks first of what they were to do — to render obedience and then of the spirit with which that obedience was to be rendered; it was not merely to be an outward act, but proceeding from a submissive mind. Schleusner’s explanation is similar, “Obey your rulers and promptly (or willingly) obey them.” — Ed.) These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called. Doubly foolish, then, are the Papists, who from these words confirm the tyranny of their own idol: “The Spirit bids us obediently to receive the doctrine of godly and faithful bishops, and to obey their wholesome counsels; he bids us also to honor them.” But how does this favor mere apes of bishops? And yet not only such are all those who are bishops under the Papacy, but they are cruel murderers of souls and rapacious wolves. But to pass by a description of them, this only will I say at present, that when we are bidden to obey our pastors, we ought carefully and wisely to find out those who are true and faithful rulers; for if we render this honor to all indiscriminately, first, a wrong will be done to the good; and secondly, the reason here added, to honor them because they watch for souls, will be rendered nugatory. In order, therefore, that the Pope and those who belong to him may derive support from this passage, they must all of necessity first prove that they are of the number of those who watch for our salvation. If this be made evident, there will then be no question but that they ought to be reverently treated by all the godly. (“The Greek interpreters,” says Estius, “teach that obedience is due to a bishop, though he be immoral in his conduct; but not if he perverts the doctrine of faith in his public preaching, for in that case he deprives himself of power, as he declares himself to be an enemy to the church.” Poole, who quotes this passage, adds, “Let the Papisticals note this, who vociferously claim blind obedience in behalf of their pastors.” — Ed.) For they watch, etc. His meaning is, that the heavier the burden they bear, the more honor they deserve; for the more labor anyone undertakes for our sake, and the more difficulty and danger he incurs for us, the greater are our obligations to him. And such is the office of bishops, that it involves the greatest labor and the greatest danger; if, then, we wish to be grateful, we can hardly render to them that which is due; and especially, as they are to give an account of us to God, it would be disgraceful for us to make no account of them. (See Appendix G 3.) He further reminds us in what great a concern their labor may avail us, for, if the salvation of our souls be precious to us, they ought by no means to be deemed of no account who watch for it. He also bids us to be teachable and ready to obey, that what pastors do in consequence of what their office demands, they may also willingly and joyfully do; for, if they have their minds restrained by grief or weariness, though they may be sincere and faithful, they will yet become disheartened and careless, for vigor in acting will fail at the same time with their cheerfulness. Hence the Apostle declares, that it would be unprofitable to the people to cause sorrow and mourning to their pastors by their ingratitude; and he did this, that he might intimate to us that we cannot be troublesome or disobedient to our pastors without hazarding our own salvation. As hardly one in ten considers this, it is hence evident how great generally is the neglect of salvation; nor is it a wonder how few at this day are found who strenuously watch over the Church of God. For besides, there are very few who are like Paul, who have their mouth open when the people’s ears are closed, and who enlarge their own heart when the heart of the people is straitened. The Lord also punishes the ingratitude which everywhere prevails. Let us then remember that we are suffering the punishment of our own perverseness, whenever the pastors grow cold in their duty, or are less diligent than they ought to be.

18. For we trust, etc. After having commended himself to their prayers, in order to excite them to pray, he declares that he had a good conscience. Though indeed our prayers ought to embrace the whole world, as love does, from which they flow; it is yet right and meet that we should be peculiarly solicitous for godly and holy men, whose probity and other marks of excellency have become known to us. For this end, then, he mentions the integrity of his own conscience, that is, that he might move them more effectually to feel an interest for himself. By saying, I am persuaded, or I trust, he thus partly shows his modesty and partly his confidence. In all, may be applied to things as well as to men; and so I leave it undecided. (The Greek fathers connect it with the preceding clause, “For we trust we have a good conscience towards all,” that is towards Jews and Gentiles; but the Vulg. connects it with the following, “willing in all things to live well;” that is honorably. “Willing in all things to behave well” Macknight; “determined in all things to behave honorable” Doddridge; “being desirous in all things to conduct ourselves uprightly,” Stuart. To keep the alliteration in the text, the words may be rendered thus — “We trust that we have a good conscience, being desirous to maintain a good conduct." A good conscience is a pure conscience, free from guilt and sinister motives: and to behave or live goodly, as the words are literally, is not to behave honorably or honestly, but to behave or live uprightly according to the rule of God’s word; so that the best version is, “Willing in all things to live uprightly.” “We trust,” is rendered by Doddridge and Macknight, “we are confident;” but our version is preferable. — Ed.)

19. But I beseech you, etc. He now adds another argument, — that the prayers they would make for him, would be profitable to them all as well as to himself individually, as though he had said, “I do not so much consult my own benefit as the benefit of you all; for to be restored to you would be the common good of all.” A probable conjecture may hence perhaps be gathered, that the author of this Epistle was either beset with troubles or detained by the fear of persecution, so as not to be able to appear among those to whom he was writing. It might however be, that he thus spoke, though he was free and at liberty, for he regarded man’s steps as being in God’s hand; and this appears probable from the end of the Epistle.

Hebrews Chapter 13:20-25

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 20. Porro Deus pacis, qui eduxit ex mortuis Pastorem ovium magnum in sanguine Testamenti aeterni, Dominum nostrum Iesum,

21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 21. Confirmet (alias, aptet, vel, perficiat) vos in omni opere bono, ut faciatis ejus voluntatem, faciens in vobis quod acceptum sit coram ipso, per Iesum Christum, cui gloria in secula seculorum. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 22. Hortar (alias, obsecro) autem vos fratres, suscipite sermonem exhortationis: etenim brevibus verbis scripsi.

23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 23. Scitate (alias, scitis) fratrem Timotheum solutum esse, cum quo, si celerius venerit, videbo vos.

24. Salute all them that have the rule over you, and all the saints. They of Italy salute you. 24. Salutate omnes qui praesunt vobis et omnes sanctos: salutant vos Itali.

25. Grace be with you all. Amen. Gratia cum omnibus vobia. Amen.

Written to the Hebrews from Italy, by Timothy. Ad Hebroeos scripta ab Italia per Timotheum (This forms no part of the Epistle; and the subscriptions to the other Epistles must be viewed the same. Some of them are indeed manifestly erroneous, as the case with this. See verse 23. — Ed.)

20. Now the God of peace, etc. To render mutual what he desired them to do, he ends his Epistle with prayer; and he asks of God to confirm, or to fit, or to perfect them in every good work; for such is the meaning of καταρτίσαι. We hence conclude, that we are by no means fit to do good until we are made or formed for the purpose by God, and that we shall not continue long in doing good unless he strengthens us; for perseverance is his peculiar gift. Nor is there a doubt but that as no common gifts of the Spirit had already, as it seems, appeared in them, the first impression with which they began, is not what is prayed for, but the polishing, which they were to be made perfect. That brought again from the dead, etc. This clause was added for the sake of confirmation; for he intimates that God is then only prayed to aright by us, to lead us on to perfection, when we acknowledge his power in the resurrection of Christ, and acknowledge Christ himself as our pastor. He, in short, would have us to look to Christ, in order that we may rightly trust in God for help; for Christ was raised from death for this end, that we might be renewed unto eternal life, by the same power of God; and he is the great pastor of all, in order that we may protect the sheep committed to him by the Father. Through the blood, etc. I have rendered it, “In the blood;” for as ב “in,” is often taken in the sense of with, so I prefer to regard it here. For it seems to me, that the Apostle means, that Christ so arose from the dead, that his death was not yet abolished, but that it retains its efficacy forever, as though he had said, “God raised up his own son, but in such a way that the blood he shed once for all in his death is efficacious after his resurrection for the ratification of the everlasting covenant, and brings forth fruit the same as though it were flowing always.” (See Appendix H 3.)

21. To do his will, etc. He now gives a definition of good works by laying down God’s will as the rule; for he thus intimates, that no works are to be deemed good, but such as are agreeable to the will of God, as Paul also teaches us in Romans 12:2, and in many other places. Let us then remember, that it is the perfection of a good and holy life, when we live in obedience to his will. The clause which next follows is explanatory, working (or doing) in you what is well pleasing in his sight. He had spoken of that will which is made known in the Law; he now shows, that in vain is obtruded on God what he has not commanded; for he values the decrees of his own will far more than all the inventions of the world. Through Jesus Christ, etc. This may be explained in two ways, — “Working through Jesus Christ”, or, “Well­pleasing through Jesus Christ.” Both senses are suitable. For we know that the spirit of regeneration and also all graces are bestowed on us through Christ; and then it is certain, that as nothing can proceed from us absolutely perfect, nothing can be acceptable to God without that pardon which we obtain through Christ. Thus it comes, that our works, performed by the odor of Christ’s grace, emit a sweet fragrance in God’s presence, while otherwise they would have a fetid smell. I am disposed to include both meanings. To whom be glory, etc. This I refer to Christ. And as he here ascribes to Christ what peculiarly belongs to God alone, he thus bears a clear testimony to his divinity; but still if anyone prefers to explain this of the Father, I do not object; though I embrace the other sense, as being the most obvious.

22. And I beseech you, etc. Some understand this as though he was soliciting them to hear him; but I take another view; for he mentions, as I think, that he had written in a few words, or briefly, in order that he might not appear as though he wished to lessen in any degree the ordinary practice of teaching. Let us hence learn that the Scripture has not been committed to us in order to silence the voice of pastors, and that we are not to be fastidious when the same exhortations often sound in our ears; for the holy Spirit has so regulated the writings which he has dictated to the Prophets and the Apostles, that he detracts nothing from the order instituted by himself; and the order is, that constant exhortations should be heard in the Church from the mouth of pastors. And probably he recommends the word of exhortation for this reason, that though men are by nature anxious to learn, they yet prefer to hear something new rather than to be reminded of things known and often heard before. Besides, as they indulge themselves in sloth, they can ill bear to be stimulated and reproved.

23. Know ye that our brother, etc. Since the termination of the Greek verb γινώσκετε, will admit of either renderings, we may read, “Ye know,” or, “Know ye;” but I prefer the latter reading, though I do not reject the other. (The Vulgate Beza and almost all expounders, render it as an imperative, “Know ye.” — Ed.) The probability is, that he was informing the Jews on the other side of the sea of what they did not know. Now, if this Timothy was the renowned companion of Paul, which I am inclined to think, it is very probable that either Luke or Clement was the author of this Epistle. Paul, indeed, more usually calls him his son; and then what immediately follows does not apply to Paul; for it appears that the writer was at liberty and at his own disposal; and besides, that he was then anywhere rather than at Rome; nay, it is very probable, that he was going round through various cities, and was then preparing to pass over the sea. Now all these particulars might have been suitable to the circumstances either of Luke or of Clement after the death of Paul. (The words ἀπολελυμένον in this verse, has been rendered by Macknight and some others, “sent away.” It is no doubt used in the sense of dismissing, dissolving, or sending away an assembly or a multitude, but not of sending away a person on a message. The two things are wholly distinct. The verb means to set loose, to loosen to release and hence to dismiss, to set at liberty, to make free, and never in the sense of sending a person to a place on business, or with an errand or message. The objection that we do not read elsewhere of Timothy’s imprisonment is of no weight for the history we have of those times is very brief; and if we judge from the state of things at that period, there is nothing more probable than that Timothy shared the lot of Paul and of others. It is also probable that he was not imprisoned at Rome, where Paul was, but at some other place, for Paul says he expected him soon; and he does not say “If he returns quickly,” but “if he come quickly.” —Ed.)

24. Salute, etc. As he writes his Epistle generally to the Hebrews, it is strange that he bids some, separate from the rest, to be saluted; but he sends this salutation, as I think, more particularly to the rulers, as a mark of honor, that he might conciliate them, and gently lead them to assent to his doctrine. And he adds, — And all the saints. He either means the faithful from among the Gentiles, and refers to them that both Jews and Gentiles might learn to cultivate unity among themselves; or his object was to intimate, that they who first received the Epistle, were to communicate it to others. END OF THE COMMENTARIES ON THE EPISTLE
TO THE HEBREWS APPENDIX OF ADDITIONAL ANNOTATIONS. APPENDIX A Chapter 1:3 Who being the brightness, etc. The words are rendered by Beza, “the effulgence of his glory, and the impress of his person;” by Doddridge, “the effulgent ray of his glory, and the express delineation of his person;” by Macknight, “an effulgence of his glory, and an exact image of his substance;” and by Stuart, “the radiance of his glory, and the exact image of his substance.” The word “brightness,” does not adequately express the meaning of the first word, ἀπαύγασμα, which signifies an emitted light, a splendor proceeding from an object. The most suitable word would be, outshining, or irradiation, “the outshining of his glory.” The “express image” of our version is the impress, the engraven or impressed form, derived from the archetype. And “impress,” as given by Beza, fully expresses it. The words are doubtless metaphorical, but the idea is this — that Christ, as a Mediator, as the Son of God in human nature, exactly represents what God is, being the very image of him who is invisible. “Substance,” or essence, is the divine nature in all its glorious and incomprehensible attributes of power, wisdom, holiness, justice, and goodness. These and other perfections are exhibited in Christ perfectly, and in such a way that we can look on them, and in a measure understand them. Hence he said, “He that hath seen me, hath seen the Father,” John 14:9. The word ὑπόστασις, does not mean a “person,” either in Scripture or in classic writers. It is a meaning invented by the fathers during the Arian controversy. As used in the Sept. and in the New Testament, it means foundation or basis, Ezekiel 43:11, — substance, Psalm 139:15, — expectation, Psalm 38:11, — and confidence, 2 Corinthians 9:4. Its classic meaning, according to Stuart, is foundation, steadfastness, courage, purpose, resolution, determination, substance, essence, being. There is in Colossians 1:15, a phrase of a similar import, with “the impress of his substance,” where Christ is said to be “the image (εἴχων — the likeness) of the invisible God.” The substance or essence is “the invisible God,” and “the impress” is “the image.” “In the opinion,” says Stuart, “that the verse now under consideration relates to the incarnate Messiah, and not to the Logos in his divine nature simply considered, I find that Scott and Beza concur, not to mention others of the most respectable commentators.” It was the mistaken view which the fathers took of the passage that led them to invent a new meaning to the word ὑπόστασις; and many have followed them. APPENDIX B Chapter 1:5. Thou art my Son, etc. It is to be observed that Christ is called a Son when his prophetic office is referred to, ver. 2, when spoken of as a king, ver. 8, when his priesthood is mentioned, chapter 5:5, and when a comparison is made between him and Moses, chapter 3:6. But as a king over his people is he represented here as superior to angels; and David as his type was also called a son because he was a king. Christ is said here to have derived his name by “inheritance” — from whom? The Apostle refers throughout to the Old Testament; and what does Peter say That David, being a Prophet, knew that God “would raise up Christ to sit on his throne,” Acts 2:30. Then the inheritance in this instance was from David. Christ is God’s only­begotten Son as to his divine nature; but he is also a Son in a peculiar manner, superior to all others, that is, as a Prophet, Priest, and King. There were types of him in these offices; but they were only types, and therefore far inferior to him even as to these offices. And angels never sustained such offices. APPENDIX C Chapter 1:6 And again when he bringeth, etc Critics have found some difficulty in the order in which the particles are arranged here, and have proposed a transposition, which is not at all necessary. The word “first­begotten,” or first­born, seems to have been used on account of what the previous verse contains. The words, “Today have I begotten thee,” refer clearly to the resurrection; and Christ is said to have been “the first­born from the dead,” Colossians 1:18. Having then referred to Christ’s resurrection, he now as it were goes back to his birth, or to the announcement made in prophecy of his coming into the world, and seems to say, that not only when he became the first­born from the dead he attained a manifested superiority over angels, but even at his first introduction into the world, for they were commanded even to worship him. “And when again,” or also, or moreover, “he introduces,” etc.; as though he had said, “God owned him as his Son by raising him from the dead; and again, or in addition to this, when he introduced him into the world, he commanded the angels to worship him.” So that the subordination of angels was evident before his resurrection, even at his very introduction into the world. Stuart considers his introduction to be his birth, and regards the words, “and let all the angels of God worship him,” as borrowed, though not literally, from Psalm 97:7, to express what is intimated in the account of his birth, Luke 2:10-14. The Hebrews, written to, were, he supposes, acquainted with that event. This is the view taken by some of the fathers, Chrysostom and others. But some, as Mede, thinking the quotation a prophecy, consider that his second coming is intended, as the contents of the Psalm were deemed to be descriptive of the day of judgment. A third party, as Dr. Owen, view the introduction to be Christ’s birth, and consider the Psalm as giving an allegorical description of the progress of the Gospel in the world; and this seems to be the view taken by Calvin, and is apparently the most consistent. The difference in the quotation is quite immaterial. The words in the Psalm are, “Worship him all gods,” or rather angels; for so is the word sometimes rendered. The version of the Sept. is, “Worship him all ye his angels;” and here “God “is put instead of “his.” APPENDIX D Chapter 1:10. Thou, Lord, etc. The quotation is literally from the Sept., only the order of the words in the first sentence is changed; and it is literally the Hebrew, except that σὺ χύζιε are added. The Hebrew is, “Of old the earth hast thou founded, and the work of thy hands are the heavens.” Nothing can more clearly prove the divine nature of Christ than this quotation; and it settles at once the meaning of αἰω̑νας; in the 2nd verse, as it confirms the truth that Christ, the Messiah, being not only the Son but also the only­begotten of God, is the Creator of the world, even the earth and the heavens, as here stated. Nor can the word have any other meaning in chapter 9:26, and 11:3 It is generally admitted that this Psalm refers to Christ; and Dr. Owen mentions three particulars in proof of this, — the redemption of the Church, verses 13 and 16, — the call of the Gentiles, verses 15, 21, and 22, — and the creation of a new people, verse 18; and he adds, that the Jews themselves refer the last thing to the time of the Messiah. Referring to the words, “as a vesture,” the same author beautifully observes, that the whole creation is like God’s vesture, by which he shews himself to men in his power and wisdom, and that hence it is said, that he “clothes himself with light as with a garment,” Psalm 104:2. APPENDIX E Chapter 1:14 Are they not all ministering spirits, etc It is said of Christ also, that he was a minister or a servant; but while he was a servant, he was at the same time the Lord of all, which cannot be said of angels. Yet as a servant he was superior to them; for he became so in a work which they were not capable of doing. So that as a servant a superiority belongs to him. But his office as a servant is not contemplated here. Indeed all the names given to him, in common either with men on earth or with angels in heaven, mean very different things when applied to him; such as son, servant, priest, king, Savior, etc. It ought to be born in mind that throughout this chapter Christ is spoken of in his character of a Mediator, and not as to his divine nature simply considered, and that the reference is made, as to his superiority over angels, to the testimonies in the Old Testament. He is in this chapter represented as superior to angels, — 1. Because he is called in a peculiar respect a Son. 2. Because angels were commanded to worship him. 3. Because he is addressed as having an eternal throne, and being honored more than all his associates as a king. 4. Because he is the Creator of the world. 5. And lastly, because there is a promise made to him that all his enemies shall be finally subdued, while angels are only employed in ministering to his people. Who, after duly considering all these things, can possibly come to any other conclusion than that the Messiah is a divine person as well as human? Angels are commanded to worship him, his throne is eternal, he created this world, and all his enemies shall finally be made his footstool. That he is sometimes spoken of as having a delegated power, as in verse 2, “by whom he (God) made the world,” and sometimes as acting independently, as in verse 10, “Thou, Lord, hast founded the earth;” all this only proves, that as he is inferior to the Father in his mediatorial office, so he is one with the Father as his only­begotten Son. Creation is what God claims as peculiarly his own work; and were not the Son one in essence with the Father, creation could not have been ascribed to him. APPENDIX F Chapter 2:1. Lest at any time we should let them slip. Much has been written as to the meaning of the verb here used. It is said by Schleusner that it signifies two things, “to flow through,” as waters through a sieve or a leaky vessel, and “to flow by,” as a river. It is used mostly in the latter sense. Chrysostom and others, both ancient and modern, give it the sense of falling away or perishing; but, according to Stuart, there is no instance either in Scripture or the classics which countenances such a meaning. As it was often the case, so here, the fathers gave what they conceived to be the general sense, without attending to the precise meaning of the word used; and thus their propositions are often very loose. Besides, most of them were wholly ignorant of the language of the Old Testament. To flow by, in the sense of escaping, is its meaning in classical authors; and Stuart says that all the examples commonly referred to apply only to things, and not to persons. The word only occurs here in the New Testament, and once in the Sept.; and there also it refers to a person, and is clearly used transitively. The passage is Proverbs 3:21, “O son, pass not by (or disregard not, μὴ παραῤῥυὢς, flow not by,) but keep (or retain, τήρησον) my counsel and thought.” The form of the sentence is different in Hebrew, but the idea is here preserved, “My son, let them not depart from thine eyes; keep (retain) sound wisdom and discretion.” Not to suffer them to depart from the eyes, is the same as not to pass them by or disregard them. There is no other idea compatible with the context; and it is what exactly suits this passage. Then the sentence would be, “Lest we should at any time disregard (or neglect) them.” It is justly observed by Stuart, that everything in the whole passage is in favor of this meaning: it is the opposite of “taking heed;” and it is often the case in Scripture that the negative idea is stated as well as the positive, and vice versa. Besides, in verse 3 the same idea is presented to us on the same subject, “If we neglect,” etc. Indeed, to disregard or neglect may be deemed as the consequence of not taking heed or attending to a thing. Inattention to truth is followed by the neglect of what it teaches and inculcates. Unless we earnestly attend to what we hear, we shall inevitably neglect what is required. There may be some attention without performance; but there can be no performance without attention. APPENDIX G Chapter 2:7 Thou madest him, etc The reference is to Psalm 8, and has been variously explained. There are especially three opinions on the subject. Some, like Calvin and Doddridge, consider that the case of “man,” as described in the Psalm, is alluded to, or accommodated to Christ. Others, like Grotius, hold that “man,” in the Psalm, is to be understood historically and mystically. The third party, as most of the Fathers, as well as some later divines, such as Beza, Dr. Owen., and Stuart, maintain that the Psalm is strictly prophetic. What makes it difficult to regard it in this light is the exclamation, “What is man?” and also the dominion over the brute creation, which is the only thing mentioned in the Psalm as constituting the glory and honor of man. All critics refer on this subject to the grant given to Adam in Genesis 1:28. But this grant, forfeited no doubt by Adam’s sin and fall, was afterwards renewed to Noah and his sons, when they came out of the ark, and was even enlarged, as the permission to eat animal food was given them. Genesis 9:1-3. It was this grant no doubt the Psalmist had in view. Noah and his sons were men of faith; Noah is distinctly said to have been a righteous man. It was to them as bearing this character that the grant was made. What Adam forfeited was restored to those restored to God’s favor, that is, the dominion over the brute creation and the inheritance of this lower world. But as Canaan was afterwards to the Israelites a type of heaven, and also a pledge to those who were Israelites indeed, so might be regarded the possession of the earth granted to Noah and his sons, though dominion in which “glory and honor” consisted, is what is expressly mentioned in the Psalm; and dominion is the special subject handled by the Apostle, verse 5. Though man, as to his nature, is inferior to the angels, yet in that nature God has granted him a dominion never granted to angels. The power over every living thing in the world was bestowed, not on angels, but on man, according to the testimony of the Old Testament; so that the power ascribed by the Jews to angels was not warranted by their own Scriptures. This fact seems to have been referred to as an introduction to what the Apostle was proceeding to say respecting Christ, and as an evidence that his human nature, though in itself inferior to that of angels, did not detract from his superiority; as though he had said, “It is no objection that he became man, for even to man, not to angels, has been granted the dominion of the world.” Then the Apostle extends the idea, and refers to Christ as one who was to make good the grant made. The dominion promised to man, especially what that dominion was a pledge of, was not attained by man; but Christ, who has assumed his nature, and in this respect became lower than the angels, will yet attain it for him. It is through Christ indeed that we obtain a right to the things of this world as well as to the things of the next world. God promises both to his people; but in Christ only are his promises, yea and amen. The promise made to man as a believer, both as to this world and the next, is as it were made good only through Christ, who assumed his nature for this very purpose. By taking this view we avoid the necessity of making that prophetic which has no appearance of being so, or of supposing that the Psalm is referred to by way of accommodation. The fact respecting man restored to God’s favor is stated, and the Apostle teaches us that the dominion granted to him can only be realized through Christ, who has already attained that dominion in his own person, and will eventually confer it on all his people. APPENDIX H Chapter 2:9. That he by the grace of God, etc How to connect the different parts of this verse has been a difficulty which critics have in various ways attempted to remove. There is hardly a sense in our version. We must either regard a transposition in the words, or, like Stuart, give the meaning of when to ὅπως, “when by the grace of God he had tasted death for all.” But this is an unnatural meaning, and therefore not satisfactory. Doddridge supposes a transposition, and gives this version, — “But we see Jesus, who was made a little lower than the angels for the suffering of death, that by the grace of God he might taste death for every man, crowned with glory and honor.” Macknight more properly connects “the suffering of death” with “crowned with glory and honor,” while he makes a similar transposition. Bloomfield considers that there is an ellipsis in the last clause, and gives this rendering, — “But him, who was made a little lower than the angels, even Jesus, we behold, on account of having suffered death, crowned with glory and honor, which suffering he bore, in order that by the grace of God he might taste of death for every man.” This borders on tautology, and cannot be admitted. That the transposition made by Doddridge and Macknight gives the real meaning, admits hardly of a doubt; and such a version would be the most suitable in our language. But how to account for the arrangement in the Apostle’s words seems to be this, it is a construction according to the system of Hebrew parallelism; the first and the last clause are connected, and the second and the third. Let the verse be arranged in lines, and this will become quite evident, — “But him, who was made a little lower than angels, — We behold, even Jesus, for the suffering of death, Crowned with glory and honor, — That by God’s grace he might for all taste death.” The meaning is clearly this, — that he was made lower than angels in order to die for all, and that on account of his atoning death he was crowned with glory and honor; which perfectly accords with what the Apostle teaches us in Philippians 2:8-10. See a similar arrangement in Matthew 7:6, and 1 Corinthians 6:11. APPENDIX I Chapter 2:14 The power of death, etc This is rendered by Stuart “deadly power.” The genitive after χράτος; is no doubt in several instances rendered adjectively, as “the power of his glory,” in Colossians 1:11, “his glorious power;” and “the power of his might,” in Ephesians 6:10, may be rendered “His mighty power.” But there is here an antithesis which ought to be preserved, — the death of Christ and the death over which Satan is said to have power. Christ by his death deprived Satan of his power to cause death. To “destroy” does not suitably express what is meant by the verb here used. It means to render void, useless, inefficacious, and hence to overcome, to subdue. When applied to the Law, it means to render void or to abolish: but when it refers to a person, as here, or to a hostile power, as in 1 Corinthians 15:24, it means to subjugate, to put down, or to overcome. So here, the rendering most suitable would be, “that by death he might overcome (or subdue) him who had the power of death,” that is, the power of causing eternal ruin; for death here must mean the second death. And hence the Rabbinical notion about the angel of death, that is, of temporal death, has no connection with this passage. There is here evidently an allusion to Genesis 3:13. The originator of death is Satan, both as to the soul and the body; and hence our Savior calls him a murderer. To subdue this murderer was to remove the sin which he introduced, by means of which he brought in death; and this removal of sin was effected by death, so that the remedy for sin was the same with the effect which sin produced. APPENDIX K Chapter 2:16 For verily he took not, etc The words may be rendered, “For verily he lays not hold on angels, but on the seed of Abraham does he lay hold.” Both early and later divines have supposed “nature” to be understood; but some moderns, following Cameron of an earlier age, regard the verb in the sense of bringing aid or help. So Stuart and Bloomfield. The first renders the verse thus, — “Besides, he doth not at all help the angels, but he helpeth the seed of Abraham.” The present, the historical present, is used for the past; or if we render οὐ γὰρ δήπου “for nowhere,” the reference is to Scripture; nowhere in Scripture is such a thing recorded. But to “take hold on” is sufficiently plain and very expressive. Christ took hold on Peter when he was sinking, (Matthew 14:31:) it is the same verb. Our Savior took not hold on the angels when sinking into ruin, but he did take hold on the seed of Abraham to save them from perdition. The connection seems to be with the preceding verses; therefore γὰρ ought to be rendered “for” and not “besides,” as by Stuart, nor “moreover,” as by Macknight. A reason is given why Christ became partaker of flesh and blood; and the reason was, because he did not come to deliver angels but the seed of Abraham; that is, his spiritual, not his natural seed, for he speaks throughout of God’s sons and God’s children. See John 1:12, 13, where the born of God are represented to be those to whom Christ grants the privilege of children. APPENDIX L Chapter 3:4 He that built, etc. This verse has been considered as difficult with respect to the connection it has with the argument of the Apostle. Stuart states thus the difficulty, — “Moses as the delegate of God was the founder of the Jewish institution, and Christ is merely declared to be only a delegated founder, then in what way does the writer make out the superiority of Christ to Moses. Both were delegates of the same God, and both the founders of a new and divine dispensation. If Christ, then, is not here asserted to be founder in some other character than that of a delegate, I am unable to perceive any force in the writer’s argument.” Hence the Professor comes to the conclusion, that Christ is meant by the Apostle when he says, “He who built (or formed) all things is God,” conceiving that the argument is otherwise inconclusive. Now, the mistake of the Professor is this, that he makes delegation to be the comparison and not the character of the delegation. That Christ’s power was delegated is quite evident from this passage: Christ is said to have been “appointed” in verse 2, and is said to be “faithful,” which implies that he had an office delegated to him. Then the delegation is undeniable; and what the Apostle evidently dwells upon is the superiority of the delegated power: Moses was faithful as a servant in God’s house; the people of Israel were previously Gods adopted people; but Christ has power, a delegated power, to make as it were a new people; he builds his own house. Moses was a part of the house in which he served; but as Christ builds his own house, he is worthy of more glory than Moses. These are the comparisons made by the Apostle. Then this verse is introduced, and that for two reasons, — first, to shew that God built the house in which Moses served; and secondly, to intimate the divine power of Christ, as none but God builds all things. Moses’ house is called God’s house in verse 2; and Christ’s house is called his own in verse 5. Hence the obvious inference is, that he is one with God, as God only builds all things, though in his Mediatorial character he acts as God’s Apostle and high priest. The same kind of representation we find in the first chapter: it is said that by him God made the world; and afterwards that the Son is the Creator, who had founded the earth, and whose work are the heavens. Creative power, though exercised by Christ as a Mediator, must yet be a divine power. APPENDIX M Chapter 3:9. Tempted, etc. To understand this passage we must bear in mind the event referred to. The same year in which the people of Israel came forth from Egypt, they were distressed for water at Rephidim, (Exodus 17:1;) and the place had two names given to it, Massah and Meribah, because the people tempted God and chided with Moses. The Lord did not swear then that they should not enter into the land of Canaan; but this was on the following year, after the return of the spies. (Numbers 14:20-38.) And God said then that they had tempted him “ten times;” that is, during the short time since their deliverance from Egypt. It was after ten temptations that God deprived them of the promised land. Bearing in mind these facts, we shall be able to see the full force of the passage. The “provocation” or contention, and “temptation” refer clearly to the latter instance, as recorded in Numbers 14, because it was then that God swear that the people should not enter into his rest. The people’s conduct was alike in both instances. To connect “forty years” with “grieved” was the work of the Punctuists, and this mistake the Apostle corrected; and it is to be observed that he did not follow in this instance the Septuagint, in which the words are arranged as divided by the Masorites. Such a rendering as would correspond with the Hebrew is as follows, — “Today when ye hear his voice, 8. Harden not your hearts as in the provocation, In the day of temptation in the wilderness. 9. When your fathers tempted me, they proved me And saw my works forty years: 10 I was therefore offended with that generation and said, Always do they go astray in heart, And they have not known my ways; 11. So that I swear in my wrath, They shall by no means enter into my rest.’” The meaning of the ninth verse is, that when the children of Israel tempted God, they proved him, i.e., found out by bitter experience how great his displeasure was, and saw his works or his dealings with them for forty years. He retained them in the wilderness during that period until the death of all who disbelieved his word at the return of the spies; he gave them this proof of his displeasure. “Therefore” in verse 11 is connected with “tempted;” it was because they tempted him that he was offended with them so as to swear that they should not enter into his rest. There is evidently a ו left out in Hebrew, found only in one MS.; but it is required by the future form of the verb. To “go astray in heart” was to disbelieve God’s word, (see verse 12, and Numbers 14:11;) and not to have known Gods ways, was not to recognize his power, and goodness, and faithfulness in their deliverance from Egypt. See Numbers 14:22. Not to know here does not mean what Stuart says, not to approve, but not to comprehend or understand God’s ways, or not to recognize them as his ways or doings. The last line is in the form of an oath, “If they shall enter,” etc.; but when in this defective form, the “if” may be rendered as a strong negative, “by no means.” Doddridge has “never,” and Macknight “not,” in which he has been followed by Stuart. APPENDIX N Chapter 3:15 While it is said, etc. No doubt the connection first referred to in the note is the most suitable. This verse is as it were the heading of what follows; but to put the sixteenth verse in an interrogatory form, as is done by Stuart, seems not suitable to the passage. I would render the words thus, — 15. With regard to what is said, “Today, when ye hear his 16. voice, harden not your hearts as in the provocation,” some indeed when they heard did provoke, but not all who came 17. out of Egypt under Moses: but with whom was he offended for forty years? was it not with those who sinned, whose 18. carcasses fell in the wilderness? And to whom did he swear that they should not enter into his rest, but to those who did not believe? The “provocation” is the subject; who offered it are then mentioned; and afterwards the cause of it, the want of faith. APPENDIX O Chapter 4:2 For unto us was the Gospel preached, etc. Literally it is, “For we have been evangelized.” Doddridge has, “For we are made partakers of the good tidings;” Macknight, “For we also have received the good tidings;” and Stuart, “For to us also blessings are proclaimed.” Perhaps the most literal version would be, “For we also have had good tidings.” The same form of words occurs again in verse 6, “And they to whom it was first preached,” etc.; rather, “And they who had first good tidings,” etc. The good tidings were evidently the promise of rest. “The word preached” is literally “the word of hearing;” that is, the word heard, a noun being put for a participle, a common thing in Hebrew. Though there are several MSS. and the Greek fathers in favor of “mixed” being in the accusative case, agreeing with “them,” “who united not by faith with those who heard,” i.e., obeyed; yet the Vulgate and the Syriac countenance our present reading, which has been adopted by Erasmus, Beza, Dr. Owen, and most modern divines, as being most suitable to the passage. Our version is followed by Doddridge and Macknight. The version of Stuart is the same with that of Calvin, “being not connected with faith in those who heard it.” The Syriac seems the most literal, “being not mingled with faith by them who heard it.” They had not the ingredient of faith to mix up as it were with it. Instead of receiving the promise, they refused and rejected it, as though it were an unwholesome and disagreeable draught. The word is used in 2 Macc. 15:39, of wine mingled with water. APPENDIX P Chapter 4:12. For the word of God, etc. Some, as Stuart and Bloomfield, view “the word” here as minatory, being a threatening to the unbelievers before mentioned. Though it may be so viewed, yet it seems not to be right to translate λόγος; “threatening,” as done by Stuart. APPENDIX Q “Quick” or living, and “powerful” or efficacious, are regarded by many as meaning nearly the same thing; but “living” designates what is valid, what continues in force, as opposed to what is dead and no longer existing; and “efficacious” refers to the effect, capable of producing the effect designed. Exclusion from rest as to unbelievers was still living, still in force, abiding the same without any change. See 1 Peter 1:23, 25. It was also in full power so as effectually to exclude from rest all who did not believe. And then to prevent every evasion, so that no one might think a mere profession sufficient, or rather to guard against the incipient seduction of sin, he compares this “word” to a sword which can dissect the whole well­compacted frame of man, so that even the very marrow may be discovered; and then passing from this simile, he says that this “word” is capable of judging the thoughts and purposes of the heart. And in order to identify as it were this “word” with God himself; he immediately refers to God’s omniscience. The design of the Apostle seems to have been to guard the Hebrews against the deceitfulness of sin; so that they might not give heed to any of its hidden suggestions. Stuart makes the transition from the “word” to God at the end of the twelfth verse, and renders the clause thus, “He also judgeth the thoughts and purposes of the heart.” But this clause may more properly be viewed as explanatory of what is said of the two-edged sword. APPENDIX R Chapter 4:12. Two­edged sword, etc Whether the penetrating, or convincing, or killing power of the “word” is set forth by the metaphor of the “sword,” has been controverted. Beza and Scott, as well as Calvin, regard its convincing and killing power as intended. “It enters,” says Beta, “into the inmost recesses of the soul, so that it indicts on the perverse a deadly wound, and by killing the old man quickens into life the elect.” Stuart views its killing power as alone intended: “The sense is,” he observes, “that the divine commination is of most deadly punitive efficacy.” Now, if the whole passage be duly considered in connection with what is gone before, there will appear a sufficient reason to conclude, that the metaphor of “the sword “is only intended to shew that the “word” reaches to all the inward workings of the soul, that it extends to the motives and the most hidden thoughts and purposes of the heart. The last clause in the 12th verse clearly explains what is meant by the “sword;” and this is further confirmed by the following verse, where it is said that all things are naked and open to God, of whose word he speaks, and with whom we have to do. All this seems to concur with the purpose for which the words were introduced, that is, to warn the Hebrews of the danger of listening to the seductive and deceiving power of sin. As to the 13th verse, Bloomfield suggests a transposition which would render the transition from God’s word to God himself much more easy, “Moreover there exists no creature that is not manifest in the sight of him with whom we have to do; but all things are naked and exposed to his eyes.” But the construction here is similar to what we have noticed in two previous instances, chapter 2:9, and 17, 18; the first and the last clause are connected, and the two middle clauses. The last sentence is rendered by Grotius, “of whom is our word, i.e., of whom we speak; by Beza, “with whom we have to do; by Doddridge, Macknight, and Stuart, “to whom we must give an account.” Wherever λόγος signifies “account,” the verb “to render,” or a similar verb is connected with it. There are two instances in the Sept. where it stands alone with a pronoun in the dative case as here, and it means business, affair, or concern: see Judges 18:28, and 2 Kings 9:5. In the last passage it is connected also, as here, with the preposition πρὸς. There can therefore be no doubt but that our version is the right one, “with whom we have to do,” or literally, “with whom there is to us a concern.” There is no usus loquendi, as pleaded by some, in favor of the other meaning. APPENDIX S Chapter 6:1 Therefore leaving, etc Authors differ as to the character of this passage, whether it be hortatory or didactic, that is, whether the Apostle, putting himself as it were with them, exhorts them to advance in knowledge, or, discharging the office of a teacher, he intimates the course which he means to pursue. Stuart and some others, as well as Calvin, take the first view, as though the Apostle had said, “As the perfect or grown up are alone capable of receiving strong food, it behooves us to quit the state of childhood and to advance into the state of manhood, so as to attain perfect knowledge.” It is said that this view comports better with what follows, “for it is impossible,” etc. But there are especially two things in the passage which militate against this view, first, “not laying the foundation,” etc. which refers evidently to teaching; and secondly, the third verse, which also refers to teaching. It is usual with the Apostle to speak of himself in the plural number: see, for instance, the 9th verse. “Therefore” is a general inference from what he had been saying, and not from a particular clause, as though he had said, “Such being the case with you, let me now therefore, in order to draw you onward, leave the first principles, and proceed to state things which are suitable to advanced Christians: it is not my purpose now to preach repentance and faith in which you have been already taught, and to do this is unavailing as to those who have fallen away; ‘for it is impossible,’” etc. His object was not to convert them to the faith, but to confirm and advance them in it. Or the whole argument may be more fully stated thus, — “What I design now to do is not to call you to repentance and faith, to require you to be baptized that you might receive the miraculous gift of the Holy Ghost, and to teach you the doctrine of the resurrection as confirmed by our Savior’s resurrection, and of the day of judgment, when a sentence shall be pronounced on the just and unjust which shall never be reversed; for all these things have been long known to you, and you have made a long profession of them: there is therefore no need of taking such a course, nor is it of any benefit, for if you fall away, it is impossible to restore you again to repentance.” But instead of making the case personal to them, he states it generally. He thus most powerfully stimulated them to make advances in the knowledge of divine truths; for not to advance is to retrograde, and to retrograde is the direct way to apostasy. APPENDIX T Chapter 6:5. And the powers of the world to come. The five things mentioned here have been variously explained. 1 Enlightened, — baptized, say most of the fathers, and some moderns too, but without any countenance from the use of the word in Scripture, either in the New Testament or in the Sept. It means to emit light, to bring to light, to enlighten, and hence to instruct, to teach. It is often used in the Sept. for a word that means to teach in Hebrew. The taught, the instructed in the duty and necessity of repentance and in Christian truth generally, were no doubt “the enlightened.” This is the meaning given to it by Crotius, Beza, Dr Owen, Doddridge, Scott, Stuart, etc. 2 The heavenly gift, — faith — Christ — the Holy Spirit — pardon of sins — peace of conscience — eternal life: all these have been stated, but the first, “faith towards God,” mentioned in the first verse, is no doubt what is meant. 3. Partakers of the Holy Ghost; that is, in his miraculous powers, as understood by most; it is what is evidently intimated by “baptisms and laying on of hands” in the second verse. 4 The good word of God, — the Gospel — the Gospel covenant — the promises of the Gospel — the heavenly inheritance: such have been the explanations given. There are but two places where the phrase “the good word” occurs, and that is in Jeremiah 29:10, and in 33:14; and there it means the promise of restoration given to the Jews, and here it clearly means the promise of the resurrection mentioned in the second verse. 5. The powers of the world to come; that is, miraculous powers, say most; but αἰω&lt;n oj me&gt;λλων, “the world to come,” says Schleusner never means in the New Testament the time of the Gospel, but the future world. See Matthew 12:32; Luke 18:30; Ephesians 1:21. He therefore explains the clause thus, “The power and efficacy of the doctrine respecting the future felicity of Christians in heaven.” It would have comported more with the “eternal judgment” in these converse, had he said, “respecting the future state both of the saved and of the lost in the next world;” for eternal judgment refers to both. To “taste,” according to the usage of Scripture, is to know, to partake of, to experience, to possess, to enjoy. It does not mean here, as some have thought, slightly to touch a thing, or to sip it, but to know, to know experimentally, to feel, or to enjoy. Thus we see that there is a complete correspondence between the particulars mentioned here and the things stated in verses 1 and 2. APPENDIX U Chapter 6: 4­9. On the subject handled in these verses, Stuart asks and answers a question thus, “Does the whole paragraph pertain to real Christians, or to those who are such only by profession? To the former beyond all reasonable doubt.” The question is not suitable, for the Apostle only speaks of those who had enjoyed certain privileges, and as to whether they were real or merely professing Christians, he does not treat of. Paul addressed the Corinthians as “the Church of God;” and it might in the same way be asked, “Did he address them as real Christians, or as those who were only such by profession t” and it might be answered, “Doubtless as real Christians.” And yet we find that he says, “Examine yourselves, whether ye be in the faith.” What is spoken of here is the enjoyment of certain privileges and the danger of not making a right use of them, and even the awful doom of those who disregarded them and turned away from the truth. Our author indeed fully admits the doctrine of the perseverance of the saints; but a question of this kind, not relevant to the subject, tends only to create embarrassment. He indeed afterwards somewhat modifies it by saying, that “God treats Christians as free agents and rational beings, and guards them against defection, not by mere physical force, but by moral means adapted to their nature as free and rational agents.” No doubt God thus acts according to the whole current of Scripture; but this in no way contravenes the truth, clearly taught in many passages, that his elect people, real Christians, shall never perish. APPENDIX X Chapter 6:10. And labor of love, etc Though Griesbach and others have excluded τοῦ χόπου, “labor,” from the text, yet Bloomfield thinks that there are sufficient reasons for retaining the words. The greatest number of MSS. contain them, and they seem necessary to render the passage complete, though the meaning without them would be the same. There is here an instance of an arrangement similar to what is found often in the Prophets, as will be seen by putting the verse in lines, — “For not unrighteous is God, To forget your work, And the labor of that love Which ye have shewed to his name, Having ministered and ministering to the saints.” Excluding the first line, we see that the first and last are connected, and the two middle lines. Their “work” was to minister to the saints; and in addition to this there was “the labor of that love” which they manifested towards God. He would not forget their work in aiding the saints, nor the love which they had shewn towards his name by an open profession of it, and activity and zeal in God’s service. Grotius says that “the labor of love” was in behalf of the Christian faith. Stuart says that “work” was the outward act, and that “love” was the principle from which it emanated. Examples of this kind no doubt occur often in Scripture, the not being first stated, and then the inward principle or motive; but if “labor” be retained, this view cannot be maintained. APPENDIX Y Chapter 6:11. To the full assurance, etc. The preposition πρὸς, “to,” may be rendered “with regard to, in respect of” If this meaning be given to it, then the diligence required was with reference to the full assurance of hope: they were to exercise diligence in order that they might enjoy the assurance of hope to the end. But if the preposition be rendered “for the sake of,” as by Stuart, then the meaning is, that they were to exercise the same diligence as they had already exhibited in the work and labor of love, for the purpose of attaining the full assurance of hope. Now Calvin takes the first meaning; he considers that the Apostle now refers to the full assurance of hope or of faith as he regards it, as he had before spoken of the works of benevolence. What follows seems to favor this view, for the Apostle proceeds to speak of faith and patience as exemplified by the fathers, especially by Abraham. Some, as Beza, connect “to the end” with “shewing the same diligence,” but it is more suitable to connect them with “the assurance of hope,” as it is done by most. The remarks of Scott on the difference of “the assurance of hope,” of “the understanding,” and of “faith,” are so clear and discriminating that they shall be added, — “He who so understands the Gospel as to perceive the relation of each part to all the rest, and its use as a part of some great design, in something of the same manner that a skillful anatomist understands the use and office of every part of the human body, in relation to the whole, has the full assurance of understanding; and those things willful appear inconsistent, useless, or superfluous to others, he perceives essentially necessary to the system or the great design. The man who is fully convinced that this consistent and harmonious though complicated design is the work and revelation of God, and has no doubt the things testified are true, that the promises and threatenings will be fulfilled, and that Christ will certainly save all true believers, has the full assurance of faith, though he may through misapprehension, or temptation, or other causes, doubt of his own personal interest in this salvation. But he, who beyond doubt or hesitation is assured that he himself is a true believer, interested in all the precious promises, sealed by the sanctifying Spirit, and ‘a partaker of the glory that shall be revealed,’ has the full assurance of hope.” APPENDIX Z Chapter 7:14 For under it the people received the Law, etc These words are variously explained. The preposition ἐπὶ often means “for,” or “on the account of,” as ἐπ᾿ ἐλπίδι, “for the hope,” (Acts 26:6;) and so Macknight renders it here “on account of it the people received the Law.” It is not true that the people were under the priesthood when they were subjected to the Law; for the Law was given before the Levitical priesthood was established: it was after the tabernacle was made and set up that Aaron and his sons were consecrated priests. See Exodus 40:12-15<div eID