CHAPTER III.

THE HE 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 to 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 to the church of old, with some respect to 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 to 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 to the end of the sixth verse. From thence again he proceedeth to 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.

First, An exhortation to constancy and perseverance in the profession of the gospel; and therein are observable, 1. The means of accomplishing the duty exhorted to, ver. 1. 8, 9. 12, 13, 2. The nature of it, ver. 6. 14. 3. The things that are contrary to it, ver. 12. 15. 4. The benefits of it, ver. 14. 5. The danger of its neglect, ver. 8-10. 15-19.

Secondly, A new enforcement of the exhortation, taken from the fidelity of Christ in the discharge of the office committed to him, ver. 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 Judaical church-state on 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 eviction of his coming short of him therein.

Thirdly, Especial reasons relating to his general argument, taken from express testimonies of Scripture, ver. 7-10. and the dealings of God towards others failing in the duty exhorted to, which he pursues at large in the next chapter. The whole therefore of this chapter is a pathetical exhortation, pressed with many cogent reasons, to constancy and perseverance in the faith and obedience of the gospel.

VER. 1, 2.—Όθεν αδελφοι άγιοι, κλήσεως επερανίου μετοχοι, κατανοητ σατε τον αποστολον και αρχιερέα της όμολογίας ήμων Χριστον Ιησουν· Πιστον οντα τω ποιησαντι αυτον, ὡς και Μωσης εν όλω τω οίκω αυτό

THE Vulgar leaves out Xerrey, Christ ;' all ancient copies and translations beside, retain it.

'09, 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 tranlators in this place, wherefore.' Respect is had to the preceding discourse, from whence the apostle infers his ensuing exhortation, Secing that things are thus, that the Author of the gospel is such an one as hath been described.'

KANTENG Excurs. Vocationis calestis, of the heavenly calling.' Κλησίως επερανία. Syr. NO 17, which is from heaven.' Some render it, supra calestis, above the heavens ;' as xxx, are things on the earth and so above it. And Plato, Apolog. Socrat. opposeth r voy, things under the earth,' and тe gavia, things above the heavens.' And this word is almost peculiar to our apostle, being used frequently by him in this and his other epistles, and but twice besides in the whole New Testament. Mat. xviii. 35.

John iii. 12. See 1 Cor. xv. 40. 48, 49. Eph. i. 3. 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 toys, so he expresseth the same thing in other words of the same signification, Phil. iii. 14. i ara xλnois, the supernal calling,' that is, οπωρανιος. For ουρανος, saith Aristotle de Mund. is τε κοσμο TO MYN, OBOU DIXATgion, that of the world which is above, the dwelling place of God.' And as our apostle opposeth τα επουρανία, heavenly things,' so he doth also Taw, things above,' absolutely to Ta 86 Tas gas, things that are on the earth,' Col. iii. 1, 2. This phrase of speech is therefore the same, and peculiar to our

apostle. And both these expressions denote God the Author of this calling, who is by be, Job xxxi. 28. God above.' Osop Tal, God over all,' Eph. iv. 6. and wevgavios, heavenly,' επουράνιος, Mat. xviii. 35.

METOXO, participes, partakers ;' consortes, Beza. To the same purpose, Syr. np, who are called,' with a 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. ἐν σώμα, και εν πνευμα, και θως και εκλήθητε εν μια ελπίδι της κλήσεως ύμων, σε One body, and one spirit, even as you were called in one hope of your calling." That is, partakers of, and companions in the same heavenly calling.

Karavancats, considerate, contemplamini, consider, meditate on.' Katavota, 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 axcoroner, Apostolum, legatum, the apostle, legate, ambassador.' Syr. NT : 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 To Tortuλarra, him that sent him.' Ethiopic, apostolum vestrum, your apostle.'

Kas agxera, et pontificem, and the high priest,' or chief priest; Syr. 7, prince of priests,' whereof we have spoken before, chap. ii. 17.

της ομολογίας ήμων, Ομολογία, is properly & a joint agreement, consent, or concurrence in the declaration of any thing. It is used also in good authors for a convention, covenant, or agreement. Syr. 1'in, of our confession.' And so the Vulgar,

confessionis nostra; both with respect to the Greek translation of the Old Testament, wherein 7 in Hiphil, signifying properly to celebrate,' to praise, to set forth praise by words, is constantly rendered sheyse, to confess.' Hence these words of our apostle, 2 Cor. ix. 13. δοξάζοντες τον Θεον επι τη υποταγη της ομολογίας ύμων, εις το ευαγγέλιον το Χριστου, are rendered by the Vulgar, Deum glorificamus quod subjecti sitis confession 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 Hebraisin for professed subjection,' as ours well render the words. Quohoyo 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, τn xaan ooroysay, that good confession," 1 Tim. vi. 12, 13. and absolutely Thy quornyiar, profession,' chap. iv. 14. of this epistle. And yoλoylar TAS EXπidos, chap. x. 23. the profession of hope.' And it is to be observed, that this word also is peculiar to 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.

IW TOINTαUTI AUTOv, 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 Schlictingius himself acknowledgeth, but of his office and work. See Acts ii. 36. Κυριον και Χριστον αυτον ὁ Θεός εποίησε, "God hath made him both Lord and Christ." The same with serxí, Heb. i. 2. He hath made, appointed, designed, exalted him.' So in the Hebrew, w fecit, he made,' is used and applied, 1 Sam.

-which the LXX. ren ,אשר עשה את משה ואת אהרן .6 .xii

der, Tintas Toy Maony, who made Moses and Aaron,' that is, 371 or 7, raised up,' or 'exalted,' or appointed them ;' that is, to their office. For, whom God raiseth up or exalteth, he doth it to some work and service; and whom he appointeth to any service, he doth therein exalt.

Ως και Μωσης εν όλω τω οίκω αυτού, • Even as Moses in his whole house.' These words, in his whole house,' may be referred to 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 to Moses; and then they are to be rendered as by ours, as was Moses," and then the sense is to be supplied by repeating eros, 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.

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.

'09, 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 to us. His design is to press upon them his general exhortation to 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 connexion 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 to 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 to 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 you know these things," saith he, "happy are ye if you do them," John xiii. 17. It is our privilege to know them, a great privilege; but it is our blessedness to do them. When 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 to 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 tly tḥs mλndeixs, 2 Tim. iii. 7. that is, to a practical acknowledgment of it, so as to have an impres