CHAPTER III.

THE general nature of this whole epistle, as in the former part of our exposition was declared, is parenetical. And therefore the doctrines proposed and insisted on in it are constantly improved to press and enforce the exhortations intended; as such is the end and use of all principles in sciences that are practical, especially of that taught us in the Scripture, which is a wisdom and a knowledge of living unto God. Wherefore our apostle, having in the foregoing chapters manifested the excellency of Christ (who was the author of the gospel), both in his person and his work, and that both absolutely and comparatively with the angels, the most glorious ministers employed in the dispensation of the will of God unto the church of old, with some respect unto Joshua, the captain of the people, under whose conduct they entered into Canaan,—in the entrance of this chapter he acquaints the Hebrews to what end he insisted on these things, namely, that by the consideration of them they might be prevailed with unto constancy and perseverance in the faith and worship of God, by him declared and revealed. This is the design of his discourse in this chapter. But, as his manner is throughout this epistle, he hath no sooner intimated his intention in the first verse, but he adds a new enforcement to his exhortation, unto the end of the sixth verse. From thence again he proceedeth unto his general exhortation, with a supply of new reasons, arguments, and inferences, taken from the consideration or enforcement newly and occasionally insisted on.

There are therefore three general parts of this chapter:-

1. An exhortation unto constancy and perseverance in the profession of the gospel. And therein are observable, (1.) The means of accomplishing the duty exhorted unto, verses 1, 8, 9, 12, 13; (2.) The nature of it, verses 6, 14; (3.) The things that are contrary unto it, verses 12, 15; (4.) The benefits of it, verse 14; (5.) The danger of its neglect, verses 8-11, 15-19.

2. A new enforcement of the exhortation, taken from the fidelity of Christ in the discharge of the office committed unto him, verses 2-6: wherein occur, (1.) The reason itself, or the fidelity of Christ asserted; (2.) The manner of its proposal, by comparing him with and preferring him above Moses. And therein the apostle [1] Prevents an objection that might yet remain on the behalf of the Tudaical church-state upon the account of Moses, the principal revealer of it; and [2.] Lays down a concession of the faithfulness of Moses in his trust and employment; with [3.] A comparison of him with the Lord Christ as to the dignity of his person and work; and [4.] The evictions of his coming short of him therein.

3. Especial reasons relating unto his general argument, taken from express testimonies of Scripture, verse 7-11, and the dealings of God towards others failing in the duty exhorted unto; which he pursues at large in the next chapter. The whole, therefore, of this chapter is a pathetical exhortation, pressed with many cogent reasons, unto constancy and perseverance in the faith and obedience of the gospel.

Ver. 1, 2. "Οθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανο ήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, Χριστὸν ̓Ιησοῦν πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ.

The Vulgar leaves out Xpiorón, "Christ;" all ancient copies and translations beside retain it.

"O", that is, "unde," properly "from whence." But these words are used as illatives; as "proinde," "itaque," "quamobrem," "quocirca," "quare;” all which are made use of by translators in this place," wherefore." Respect is had unto the preceding discourse, from whence the apostle infers his ensuing exhortation: Seeing that things are thus, that the author of the gospel is such an one as hath been described.'

Kańσews iπovρavíov, "vocationis cœlestis," "of the heavenly calling." Syr., 127 ,"which is from heaven." Some render it, "supra-cœlestis," "above the heavens;" as ixónia are things upon the earth, and so above it. And Plato, Apolog. Socrat., opposeth và vò y", "things under the earth," and Tà iz páva, "things above the heavens." And this word is almost peculiar unto our apostle, being used frequently by him in this and his other epistles, and but twice besides in the whole New Testament, Matt. xviii. 35; John iii. 12. See 1 Cor. xv. 40, 48, 49; Eph. i. 3, 20, ii. 6, iii. 10, vi. 12; Phil. ii. 10; 2 Tim. iv. 18; Heb. vi. 4, viii. 5, ix. 23, xi. 16, xii. 22. And as he useth this word frequently, opposing it to ziyanos, so he expresseth the same thing in other words of the same signification: Phil. iii. 14, vw xλos, "the supernal calling;" that is, ἐπουράνιος. For οὐρανός, saith Aristotle, de Mund., is τοῦ κόσμου τὸ ἄνω, Θεοῦ oixýpov, "that of the world which is above, the dwelling-place of God." And as our apostle opposeth roupάvia, "heavenly things," so he doth also

vw, "things above," absolutely, unto rà izì rūs yūs, "things that are on the earth," Col. iii. 1, 2. This phrase of speech is therefore the same, and peculiar unto our apostle. And both these expressions denote God, the author of this calling, who is, Job xxxi. 28, "God above;” Osòs izì závτw, “God over all,” Eph. iv. 6; iπoupávios, "heavenly," Matt. xviii. 35.

Méroxo, "participes," "partakers;" "consortes," Beza. To the same purpose, Syr.,, "who are called with an holy calling," omitting the force of this word, intended to express their common interest in the same calling. The signification of this word was declared on chap. ii. 14. The matter intended is fully expressed by the same apostle, Eph. iv. 4, Ἓν σῶμα καὶ ἓν Πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν,— One body and one Spirit, even as ye were called in one hope of your calling;" that is, partakers of and companions in the same heavenly calling.

Kaτavońσate, “considerate," "contemplamini,"-" consider," "meditate on.” Karavoia is properly "animadverto," to set the mind diligently to mark and consider, so as to understand the thing considered; whence it is often rendered (as by Cicero) by " intelligo," and "perspicio," "to understand," and "perceive." See Rom. iv. 19, where it is denied of Abraham. "Consider diligently." Tov dróσrohov, "apostolum," "legatum,"—" the apostle," "legate,” “ambas

sador." Syr.,,hunc apostolum," "this apostle." He is so only; he that was "sent of God," namely, to the work of revealing him by the gospel. And by a periphrasis hereof he often describes himself, calling his Father Toy ȧTOOTEλavra," him that sent him." Ethiopic, "apostolum vestrum," "your apostle." Kai apxiepia, "et pontificem," "and the high priest," or "chief priest;" Syr., = ,"prince of priests;" whereof we have spoken before, chap. ii. 17.

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Tās iμonovias nμãv. 'Oμoñoyía is properly a "joint agreement," "consent," or 66 concurrence" in the declaration of any thing. It is used also in good authors for a" convention,' ""covenant," or "agreement." Syr.,, "of our confession;" and so the Vulgar, "confessionis nostræ:" both with respect unto the Greek translation of the Old Testament, wherein in Hiphil, signifying properly "to celebrate," "to praise," to set forth praise by words, is constantly rendered quohoyśw, "to confess." Hence these words of our apostle, 2 Cor. ix. 13, AožáĽovtes τὸν Θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, are rendered by the Vulgar, "Deum glorificamus quod subjecti sitis confessioni evangelii;"—"We glorify God that you are subject to the confession of the gospel;" very imperfectly, and without any clear sense. "The subjection of your profession" is a Hebraism for "professed subjection," as ours well render the words. 'Oponovio is but once used in the New Testament for to "confess," 1 John i. 9, any otherwise than as to confess is coincident in signification with to profess or make profession. And this hath obtained in common use; whence the doctrines that men profess, or make profession of, being declared, are called their confession, or the confession of their faith. So our apostle calls it rñv xaλv duonovias, "that good confession," 1 Tim. vi. 12, 13; and absolutely rùv óμonavía", "profession," chap. iv. 14 of this epistle; and τ quoλoyíav rês inπídos, chap. x. 23, "the profession of hope." And it is to be observed that this word also is peculiar unto our apostle, and by him frequently used. It is public or joint profession. Some copies of the Vulgar read "vestra," "your" profession, but without countenance from ancient copies or translations.

Tã Zoiýoavti aútó", "facienti ipsum," "ei qui fecit ipsum,"-"to him that made him." Some Socinians from these words would prove that Christ is a mere creature, because God is said to make him. But it is not of the essence or nature of Christ that the apostle treateth, as Schlichtingius himself acknowledgeth, but of his office and work. See Acts ii. 36, Κύριον καὶ Χριστὸν αὐτὸν ὁ Θεὸς ἐποίησε,— "God hath made him both Lord and Christ;" the same with onxe, Heb. i. 2,he hath "made," "appointed," " designed," "exalted" him. So in the Hebrew, ,"fecit,"" he made," is used and applied 1 Sam. xii. 6, 7 - YEN which the LXX. render, doiŃcas Tòv Mavoñy, "who made Moses and Aaron;" that is, or, "raised up," or "exalted," or "appointed them,"—that is, to their office. For whom God raiseth up or exalteth, he doth it unto some work and service; and whom he appointeth unto any service, he doth therein exalt.

* TT

Ως καὶ Μωσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, “ Even as Moses in his whole house." These words, "in his whole house," may be referred unto the former expression concerning Christ, "Faithful to him that appointed him in his whole house, even as was Moses." So the Arabic translation disposeth the words. Thus a comma is to be placed after Moses, or, "even as Moses," is to be enclosed in a parenthesis. Or they may be referred unto Moses, and then they are to be rendered, as by ours, as was Moses;" and then the sense is to be supplied by repeating OTÚS "faithful:""As Moses was faithful in his whole house." But as to the matter itself, both are intended, and the same words are used of Moses elsewhere, Num. xii. 7.1

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'EXPOSITION.-Jesus is called dioroños, from the analogous relation in which he stands to the ", as messenger of God to men; appeús, from the

Ver. 1, 2.—Wherefore, holy brethren, partakers of the heavenly calling, consider [diligently] the apostle and high priest of our profession, Christ Jesus, who was faithful [being faithful] to him that appointed him [made him so], even as Moses in all his house [in his whole house.]

The apostle in these two verses entereth upon the application of the doctrine which he had declared and confirmed in the two foregoing chapters. Herewithal, according to his constant method in this epistle, he maketh way for what he had further to deliver of the same nature and importance.

"Ofsv.

The first word respects that which went before, "wherefore," or, 'seeing things are as I have manifested,—namely, that he of whom I speak unto you is so excellent and so highly exalted above all, and that whereas he was humbled for a season, it was unspeakably for the benefit and advantage of the church, it cannot but be your duty to consider him; that is, both what he is in himself, and what he is unto us.' His design is to press upon them his general exhortation unto constancy and perseverance in the profession of the gospel; but he doth not express it in these verses, insisting only upon an intermediate duty, subservient unto that principally intended. Now, this is their diligent consideration of Jesus Christ, with what he had delivered concerning him, and what he was yet further to declare unto them. And this he urgeth as the only way whereby they might be prevailed on unto and assisted in the stability aimed at. This is the connection of his discourse and the intention of his inference; whence observe, that,

I. All the doctrines of the gospel, especially those concerning the person and offices of Christ, are to be improved unto practice in faith and obedience.

This course our apostle insists on: having before laid down the doctrine of the person and offices of Christ, here he applies it unto their duty and establishment in the profession of the truth. These things are not revealed unto us only to be known, but to be practically used for the ends of their revelation. We are so to know Christ as to live to him in the strength of his grace, and unto the praise of his glory. "If ye know these things," saith he, "happy are ye if ye do them," John xiii. 17. It is our privilege to know them, a great privilege; but it is our blessedness to do them. When

analogy between him and, as representative of men before God.Ebrard.

TRANSLATIONS.—Τῆς ὁμολ.

Confession. De Wette, Wahl, Craik, Conybeare and Howson, Ebrard. Covenant.-Titmann, Tholuck. Whom we have acknowledged.-Storr, Stuart.-ED.

men content themselves with the notion of spiritual things, without endeavouring to express their power and efficacy in the practical conformity of their minds and souls unto them, it proves their ruin. That word which is preached unto us ought to dwell in us. See what it is to "learn Christ" in a due manner, Eph. iv. 20–24. There is a miserable profession, where some preach without application, and others hear without practice.

To hear that we may learn, to learn that we may learn, is but part of our duty; indeed, in and for themselves no part of it. To hear and to learn are good, but not for themselves, for their own sake, but only for the practice of what we hear and learn. The apostle tells us of some who are "always learning, but are never able to come siç imíyvwowv åλndeías,” 2 Tim. iii. 7; that is, to a practical acknowledgment of it, so as to have an impression of its power and efficacy upon their souls. And such are some who are rάvroTE maveávovres,—such as make it their business to hear and to learn, so that they scarcely do any thing else. Gospel truths are “medicina animæ,"-physic for a sin-sick soul. Now, of what use is it to get a store of medicines and cordials, and never to take them? No more is it to collect, at any price or rate, sermons, doctrines, instructions, if we apply them not, that they may have their efficacy in us and proper work towards us. There is in some a dropsy of hearing;the more they hear, the more they desire. But they are only pleased with it at present, and swelled for the future,-are neither really refreshed nor strengthened. But every truth hath, as the Hebrews express it, TY, "meat in its mouth," something for our own nourishment. We should look unto sermons as Elijah did to the ravens, that "brought him bread and flesh in the morning, and bread and flesh in the evening," 1 Kings xvii. 6. They bring food. with them for our souls, if we feed on it; if not, they are lost. When the Israelites gathered manna to eat, it was a precious food, "bread from heaven, angels' meat," food heavenly and angelical,—that is, excellent and precious; but when they laid it up by them, "it bred worms and stank," Exod. xvi. 20. When God scatters truths amongst men, if they gather them to eat, they are the bread of heaven, angels' food; but if they do it only to lay them by them, in their books, or in the notions of their mind, they will breed the worms of pride and hypocrisy, and make them an offensive savour unto God. When, therefore, any truth is proposed unto you, learn what is your concernment in it, and let it have its proper and perfect work upon your souls.

Secondly, In the manner of his pressing his exhortation two things occur:-1 His compellation of them, in these words, "Holy brethren." 2. His description of them by one property or privilege, "Partakers of the heavenly calling."