An Exposition of the Epistle to the Hebrews, Vol. IV

Tuis chapter is of the same nature and carrieth on the same design with that foregoing. That contained an exhortation unto faith, obedience, and perseverance, enforced by an instance in the pernicious event or punishment which befell them who were guilty of sin contrary unto those duties. And this was done by the exposition and application of a prophetical testimony, suggesting an example of God’s dealing with unbelievers formerly. Now, whereas in the words of the psalmist there is not only a moral example proposed unto us, but a prophecy also is interwoven therein concerning the rest of God in Christ by the gospel, and our duty thereon, the apostle proceeds to expound, improve, and confirm his exhortation from the scope, design, and words of that prophecy. Wherefore, in the beginning of this chapter he resumes his exhortation, in an immediate coherence with and dependence upon what he had before discoursed. Hence some think that the first verse of this chapter is unduly cut off and separated from that foregoing, whereunto it doth belong; yea, some, as we intimated before, that this discourse of the apostle doth immediately succeed unto the 14th verse of the preceding chapter, that which ensueth being a digression to be included in a parenthesis. But, as was said, the words of the psalmist containing a representation of a moral example from things past in the church, and a prophetical description of the future state and condition of the church, the apostle having made use of the former or moral example, in the preceding discourses, arguings, expostulations, and exhortations, here entereth upon the exposition and improvement of the latter, or the words of the psalmist, with reference unto their prophetical prospect towards the times of the gospel, and the instruction which was laid up for the use of those times in the example that he had insisted on. -Herein,—

1. He proposeth the duty which he aimeth to press upon those Hebrews, as that which is required in the words of the psalmist, from the example represented in them; with an especial enforcement of it, from the consideration of the sin and punishment of them whose example is proposed, which followeth thereon, verses 1, 2.

2. He vindicates the foundation of his exhortation, by showing that the “rest” which the psalmist speaks of, and which he persuades them to endeavour an entrance into, and to take heed that they fail not, or come not short of, was yet remaining to be enjoyed, verse 3; as being neither the rest of God from the works of creation, with the sabbatical rest which ensued thereon, verses 4-6; nor yet the rest of Canaan, which Joshua brought the people into, verses 7, 8; but a spiritual rest, which remained for believers to enjoy, verses 8-10.

3. Hence he resumes his exhortation with respect unto his explication and vindication of the prophetical testimony by him produced, verse 11.

4, This he again strengtheneth by a double argument or consideration:—(1.) In a way of caution, by proposing unto them the nature of the word of God wherein they were concerned, verses 12, 13. (2.) In a way of encouragement from the priesthood of Christ, whereby this rest was procured for believers; and therein makes a transition to the declaration and exposition of that priesthood, with the effects and consequents of it, in the six ensuing chapters.

DoCydamev otv, wn wore, mururcrrouevns erayyerlas eloedbe sig ray naramravorw abrovd, doxn ris && ims borepnxtvas, Kad yep tomer ednyyerucHever, xabdwep xcneivor GAN ovx wREANGEY 6 Adyos Tig HONS extivous, ur Cuy nex parevos TH wiores TOI AKOUCKTe

Ver. 1.—®obndawev ovv, “timeamus ergo,” “metuamus igitur,”—more properly, “let us fear, therefore.”

My wore. Vulg. Lat., “ne forte.” Rhem., “lest perhaps,’—as though it intended the uncertainty of the event. Beza and Eras., “ne quando,” “lest at any time.” Ours omit the force of zoré, “lest.” If it have an especial signification, it respects the several seasons or occasions which in the “ fear” enjoined we ought to have regard unto.

Kerawarcimoueyns erayyeniac. Vulg. Lat., “ relicta pollicitatione:” “ pollicitatio” being an improper word in this matter, all modern translators have changed it into “promissio.” Rhem., “forsaking the promise.” But the words in the V. L. are capable of another sense,—namely, “ «a promise being left.” Beza and Eras., “ derelicta promissione ;” which determines the sense, “the promise being

left,” “ forsaken,” “ neglected :” accordingly the Ethiopic, “let us not reject his command.” The Syriac otherwise, with respect to the continuance of a promise, n> ep 72 8221,—“ne forte stante promissione,” “ne forte dum stat promissio,”—* lest whilst the promise standeth,” “continueth,” or “is firm,” namely, of entering into rest. This is followed by the Arabic, “ whereas a certain promise remaineth.” Of this difference in sense we must treat in our exposition of the words.

Eiaenbsiv sis rqv xaramauvow airov. See chap. iii. 11, 18.

Aoxn rig 2 bway dorepnxevas. Vulg. Lat., “existimetur aliquis é vobis deesse.”

Rhem., “some of you be thought to be wanting.” “ Deesse” neither expresseth the meaning of the original word nor hath any proper sense in this place, as both Erasmus and Beza observe. Arias, “ defici,” “fail.” Aox7: Eras., Bez., “videatur,” “should seem” or “ appear;” more properly than “ existimetur,’ it referring to the persons spoken unto, and their deportment, not the opinion or judgment of others concerning them. ‘Yorspyxévas: Eras., “frustratus fuisse,” “to have been frustrated;” that is, in his hopes, expectations, profession, or of entering. Men wil be deceived, if they hope to enter into God’s rest and yet neglect his promise; which is the sense he takes the wordsin. Beza, “ fuisse per tarditatem exclusus;” endeavouring to express the precise signification of the word he somewhat obscures the sense,—“ to have been excluded from it by keeping behind,” by slowness, in not going forward. Aoxi ris #8 Yuav: The Syriac, M272 222 B38, “a man should be found amongst you;” omitting that sense of the word toxm which many expositors insist on, as we shall see. Arab., “any one of you should think.” ‘Yorzpnxéve:: Syr. fills upthe sense, °22°7 7? vNe7, “that should cease from entering,” or “ fail of entering.” Ours, “seem to come short of it,” properly. - Ver, 2.—Kal yep tomey ebnyyeatcuevor. Vulg. Lat., “etenim et nobis nunciatum est.”” Erasmus, “ annunciatum est.” Rhem., “for unto us it was denounced,” Improperly all of them, nor is “ denounce” any way significant in this matter. Beza, “ etenim nobis evangelizatum est.” Ours, “ for unto us was the gospel preached,” and so the word signifies: “etenim sumus evangelizati,” “for we are evangelized;” of which construction afterwards. Syr., etree « nunciatum est;” more properly, “ evangelizatum est,” “the gospel is,” or “ was preached.”