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!: death he might destroy him who hath the power of 15 death, that is, the devil *; and might deliver those who,
through fear of death, were all their lifetime subject to 16 slavery. For indeed Christ helpeth not angels t; but he 17 helpeth the seed of Abraham. Wherefore it behoved him
to be like I his brethren in all things; that he might be a compassionate and faithful high-priest in things relating
to God; to make reconciliation for the sins of the peopleş. 18 For in that he himself hath suffered, having been tempted,
he is able to assist those that are tempted. CH. 111. Wherefore, holy brethren, partakers of a heavenly
calling ||, consider the Apostle and High-priest of our 2 profession I, Jesus'; who was faithful to him that ap
pointed him, as Moses also was faithful in all the house3 hold of God ** For this person was counted worthy of
more glory than Moses, inasmuch as he who framed the A household hath more honour than the household. (For
every household is framed by some one; but he who 5 framed all things, is God.) And Moses indeed was faith
ful as a servant, in all the household of God ++; for a
testimony to those things which were to be spoken after6 ward : but Christ, as a Son, over the household of Godtt;
* the idolatrous and persecuting power.
he death of Christ introduced a dispen. sation which, by gradually putting an end to heathenism and idolatry, and establishing the doctrine of a future life, abolished the power of death, and raised man abore the fear of dissolution. See 2 Tim.j. 10), and Wetsteiu in loc.
+ Or, “For truly it,” i. e. the fear of death, or death itself, “ doth not lay hold of” or seize on “angels, but of the seed of Abraham it doth lay hold.” See Theol. Rep. rol. v. p. 164.
to be made like, N. “ It was right for him in all things to be like unto his brethren." Wakefield.
$ The expression is remarķable : us to incrusola. Tas pagties, not to propitiate God, but to propitiate the sins of the people. The meaning probably is, q. d. to remove all legal obstructions and disqualifications, so that those who were excluded as sinners from the privileges of the old covenant might be adınitted to the benefits of the new dispensation, and might be called and made holy. See Theol. Rep. ibid. ll the heavenly calling, N.
Christ, R. T. and N. in brackets. See Griesbach. ** See Wakefield. “ the household comunitted to him,” N. Gr." in all his household." tt See ver. 2.
whose household we are, if we keep the confidence and
the glorying of our hope firm to the end. 7 Wherefore, as the holy spirit saith, “ To-day, if ye 8 shall hear his voice, harden not your hearts, as in the 9 provocation *, in the day of trial f in the desert: where
your fathers I tried me, proved me, and saw my works 10 forty years: wherefore I was grieved with that genera
tion, and said, “They always err in heart ş; and they 11 have not known my ways:' upon which I sware in my 12 anger, · They shall not enter into my rest :”” so likewise
take heed, brethren, lest there be in any of you an evil
heart of unbelief, in falling away from the living God: 13 but exhort one another daily, while it is called to-day;
of you be hardened through the deceitfulness of 14 sin. For we are made partakers of Christ, if we retain 15 the beginning of our confidence firm to the end; while
it is said, “ To-day, if ye shall hear his voice, harden not 16 your hearts, as in the provocation l.” For some, when
they had heard, provoked I: however, not all who came 17 out of Egypt 'under Moses. But with whom was God
grieved forty years ? was it not with those who sinned, 18 whose carcases fell in the desert? And to whom did he
swear that they should not enter into his rest, but to those 19 who believed not ? So we see that they could not enter
in, because of unbelief. Ch. iv. Let us fear therefore, lest, a promise being left of en
tering into his rest **, any of you should appear to come 2 short of it. For unto us glad tidings have been proclaimi
ed, as well as unto them; but the word which they heard
did not profit them, not being mixed with faith in those 3 that heard it. For we that have believed enter into resitt,
* provocation of me, N.
+ the day of trying me, N.
f err in their hearts, N.
** God's rest, N.
as God saith; “So I sware in my anger, They shall not
enter into my rest:”” although his works were finished 4 from the foundation of the world. For Moses some
where speaketh thus of the seventh day, “And God rest5 ed on the seventh day from all his works.” And in this
place it is said again, “ They shall not enter into my rest.” 6 Since therefore it remaineth that some must enter therein,
and those to whom glad tidings were first proclaimed en7 tered not in because of unbelief; God again limiteth a
certain day, saying by David, “ To-day,” after so long
a time, as it is said, “ To-day if ye shall hear his voice, 8 harden not your hearts.” For if Joshua had given them
rest, then God would not afterward have spoken of an9 other day. There remaineth therefore a keeping of rest 10 to the people of God. For he that hath entered into God's
rest, hath rested also from his own works, as God did 11 from his. Let us earnestly endeavour *, therefore, to enter
into that rest ; lest any man fall after the same example 12 of unbelief. For the word of God is lively + and powerful,
and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and 13 intentions of the heart: nor is there any creature that is
not manifest before it: but all things are naked and open
ed to the eyes of Him with whom we have to do 14 Having therefore a great High-priest, that hath passed
into the heavens §, Jesus the Son of God, let us hold fast 15 our profession. For we have not an High-priest who
cannot have compassion for our infirmities; but one who
was tempted || in all things like ourselves, though without 16 sin.
Let us therefore come with confidence to the throne of favour, that we may obtain mercy, and receive favour Cu.for seasonable help. For every high-priest taken from
* Let us endeavour, N. See Wakefield.
or, to whom we must give account. N. m. ll Or, tried, N. m.
+ Or, animated. S through the heavens, Wakefield.
among men, is appointed for men in things relating to 2 God, that he may offer gifts and sacrifices for sins; being
one who can be mildly affected toward the ignorant, and
those that wander out of the way; since he himself also 3 is compassed with infirmity. And because of this infir
mity he ought, as for the people, so for himself also, to
offer sacrifices for sins *. 4 And no man taketh this honour to himself, but he that 5 is called of God, as was Aaron. So Christ also glorified
not himself to be made a High-priest;. but God who said
unto him, “ Thou art my Son, to-day. I have adoptedt 6 thee:" as God saith also in another psalm,
- Thou art a priest for ever, according to the order of Melchisedec.” 7 And Christ, when, in the days of his flesh, he had offered
up prayers and supplications with a strong cry, and with
tears, to him that was able to save him from death, and 8 was heard for his godly reverences, though he was a Son,
yet learned obedience by the things which he suffered ; 9 and, having been made perfect, became the author of 10 eternal salvation to all that obey him; having been called
by $ God a High-priest according to the order of Mel11 chisedec: of whom we have many things to say, and hard
to be explained, since ye are dull of hearing. 12 For whereas, by this time, ye ought to be teachers, ye
have need that one teach you again wbich are the first
elements of the oracles of God; and are become such as, 13 have need of milk, and not of strong food. For every
one who partaketh of milk is unskilled in the doctrine. 14 of justification: for he is a babe: but strong food be
longeth to perfect men ||, even to those who, by use I, have their senses exercised to the discernment both of good and evil.
* In what sense Christ is said to offer a sacrifice for sin for himself is explained in the note upon chap. vii. 27. t begotten thee, N. and Gr.
I Or, and was delivered from fear. called of God, N. il Or, full-grown men.
by reason of use, N.
CH. vi. Wherefore let us leave discoursing on the principles
of the doctrine of Christ, and go on to perfection ; not
laying again the foundation of repentance from dead 2 works, and of faith toward God, of the doctrine of bap
tisms, and of putting on of hands, and of the resurrec3 tion of the dead, and of the everlasting judgement: and this will we do, if God permit.
For it is impossible * to renew those unto repentance who have been once enlightened, and have tasted the
heavenly gift, and have been made partakers of the holy 5 spirit, and have tasted the good word of God, and the 6 mighty works of the succeeding age t, and yet have fallen
away; since they again crucify to themselves the son of 7 God, and expose him to public shame. For the land
which drinketh in the rain that often cometh upon it,
and produceth herbage s useful to those for whom it is 8 tilled, receiveth blessing from God: but that which bear
eth thorns and briers is rejected, and is near being cursed : whose end is to be burned.
But, beloved, we are persuaded better things of you, and things which belong to salvation, though we thus 10 speak. For God is not unjust, so as to forget your work
and the love || which ye have shewn toward his name, in
have ministered to the wants of the saints, and still 11 minister. But we desire that every one of you shew the
same earnestness, to the full assurance of your hope unto 12 the end : that ye be not slothful, but imitators of those
who through faith and patience inherit the promises. 13 For when God made his promise to Abraham, because he 14 could swear by no greater, be sware by himself," saying,
* “ It is highly difficult. Compare Mark x. 23. 27. It is impossible, because whatever could be said or done to that end had been said and done already." Le Clerc on Hammond. Newcome.
+ Or, of the age that was to come. “The miraculous powers of the Christian dispensation." Ch. ii. 5. Newcome. hath drunk, N.
bringeth forth berbs, N 11 and labour of love, R. T.