<hi type="bold">2. gospel preached ... unto them--</hi>in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.

<hi type="bold">the word preached--</hi>literally, "the word of hearing": the word heard by them.

<hi type="bold">not being mixed with faith in them that heard--</hi>So the Syriac and the Old Latin Versions, older than any of our manuscripts, and Lucifer, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, <reference osisRef="Heb.4.7">He 4:7</reference>, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (<reference osisRef="Heb.10.25">He 10:25</reference>; Jude 19).

2. gospel preached... unto them-- in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan. the word preached-- literally, "the word of hearing": the word heard by them. not being mixed with faith in them that heard-- So the Syriac and the Old Latin Versions, older than any of our manuscripts, and Lucifer, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, He 4:7, "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together (He 10:25; Jude 19).


<hi type="bold">3. For--</hi>justifying his assertion of the need of "faith," <reference osisRef="Heb.4.2">He 4:2</reference>.

<hi type="bold">we which have believed--</hi>we who at Christ's coming shall be found to have believed.

<hi type="bold">do enter--</hi>that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter."

<hi type="bold">into rest--</hi>Greek, "into the rest" which is promised in the ninety-fifth Psalm.

<hi type="bold">as he said--</hi>God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At <reference osisRef="Heb.4.11">He 4:11</reference> he again, as in <reference osisRef="Heb.3.12-Heb.3.19">He 3:12-19</reference> already, takes up faith as the indispensable qualification for entering it.

<hi type="bold">although, &c.--</hi>Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, <reference osisRef="Heb.4.3-Heb.4.9">He 4:3-9</reference>, when they shall rest from their works, as God did from His, <reference osisRef="Heb.4.10">He 4:10</reference>. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.

<hi type="bold">finished--</hi>Greek, "brought into existence," "made."

3. For-- justifying his assertion of the need of "faith," He 4:2. we which have believed-- we who at Christ's coming shall be found to have believed. do enter-- that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter." into rest-- Greek, "into the rest" which is promised in the ninety-fifth Psalm. as he said-- God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At He 4:11 he again, as in He 3:12-19 already, takes up faith as the indispensable qualification for entering it. although, &c.-- Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, He 4:3-9, when they shall rest from their works, as God did from His, He 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us. finished-- Greek, "brought into existence," "made."


<hi type="bold">4. he spake--</hi>God (<reference osisRef="Gen.2.2">Ge 2:2</reference>).

<hi type="bold">God did rest the seventh day--</hi>a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh.

<hi type="bold">from all his works--</hi>Hebrew, <reference osisRef="Gen.2.2">Ge 2:2</reference>, "from all His work." God's "work" was one, comprehending, however, many "works."

4. he spake-- God (Ge 2:2). God did rest the seventh day-- a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh. from all his works-- Hebrew, Ge 2:2, "from all His work." God's "work" was one, comprehending, however, many "works."


<hi type="bold">5. in this place--</hi>In this passage of the Psalm again, it is implied that the rest was even then still future.

5. in this place-- In this passage of the Psalm again, it is implied that the rest was even then still future.


<hi type="bold">6. it remaineth--</hi>still to be realized.

<hi type="bold">some must enter--</hi>The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (<reference osisRef="Luke.14.23">Lu 14:23</reference>).

<hi type="bold">they to whom it was first preached entered not--</hi>literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on <reference osisRef="Heb.4.2">He 4:2</reference>.

<hi type="bold">unbelief--</hi>Greek, rather "disobedience" (see on <reference osisRef="Heb.3.18">He 3:18</reference>).

6. it remaineth-- still to be realized. some must enter-- The denial of entrance to unbelievers is a virtual promise of entrance to those that believe. God wishes not His rest to be empty, but furnished with guests (Lu 14:23). they to whom it was first preached entered not-- literally, "they who first (in the time of Moses) had the Gospel preached to them," namely, in type, see on He 4:2. unbelief-- Greek, rather "disobedience" (see on He 3:18).


<hi type="bold">7. Again--</hi>Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, <reference osisRef="Heb.3.7">He 3:7</reference>, <reference osisRef="Heb.3.15">15</reference>), To-day if ye hear His voice," &c. [Alford].

7. Again-- Anew the promise recurs. Translate as the Greek order is, "He limited a certain day, 'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of) David saying after so long a time (after five hundred years' possession of Canaan)," and resumes it by, "as it has been said before (so the Greek oldest manuscript, before, namely, He 3:7, 15), To-day if ye hear His voice," &c. [Alford].


8. Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in <reference osisRef="Acts.7.45">Ac 7:45</reference>) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest.

8. Answer to the objection which might be made to his reasoning, namely, that those brought into Canaan by Joshua (so "Jesus" here means, as in Ac 7:45) did enter the rest of God. If the rest of God meant Canaan, God would not after their entrance into that land, have spoken (or speak [Alford]) of another (future) day of entering the rest.


<hi type="bold">9. therefore--</hi>because God "speaks of another day" (see on <reference osisRef="Heb.4.8">He 4:8</reference>).

<hi type="bold">remaineth--</hi>still to be realized hereafter by the "some (who) must enter therein" (<reference osisRef="Heb.4.6">He 4:6</reference>), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," <reference osisRef="Heb.4.3">He 4:3</reference>). God's rest was a Sabbatism; so also will ours be.

<hi type="bold">a rest--</hi>Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in <reference osisRef="Heb.4.8">He 4:8</reference> is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this <reference osisRef="Heb.4.9">He 4:9</reference> is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (<reference osisRef="Heb.4.4">He 4:4</reference>), as God rested (<reference osisRef="Rev.16.17">Re 16:17</reference>). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (<reference osisRef="Rev.21.5">Re 21:5</reference>). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (<reference osisRef="Zeph.3.17">Zep 3:17</reference>). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."

9. therefore-- because God "speaks of another day" (see on He 4:8). remaineth-- still to be realized hereafter by the "some (who) must enter therein" (He 4:6), that is, "the people of God," the true Israel who shall enter into God's rest ("My rest," He 4:3). God's rest was a Sabbatism; so also will ours be. a rest-- Greek, "Sabbatism." In time there are many Sabbaths, but then there shall be the enjoyment and keeping of a Sabbath-rest: one perfect and eternal. The "rest" in He 4:8 is Greek, "catapausis;" Hebrew, "Noah"; rest from weariness, as the ark rested on Ararat after its tossings to and fro; and as Israel, under Joshua, enjoyed at last rest from war in Canaan. But the "rest" in this He 4:9 is the nobler and more exalted (Hebrew) "Sabbath" rest; literally, "cessation": rest from work when finished (He 4:4), as God rested (Re 16:17). The two ideas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Re 21:5). The whole renovated creation shall share in it; nothing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zep 3:17). Moses, the representative of the law, could not lead Israel into Canaan: the law leads us to Christ, and there its office ceases, as that of Moses on the borders of Canaan: it is Jesus, the antitype of Joshua, who leads us into the heavenly rest. This verse indirectly establishes the obligation of the Sabbath still; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it, As then the antitypical heavenly Sabbath-rest will not be till Christ, our Gospel Joshua, comes, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest "the day which is all Sabbath."


<hi type="bold">10. For--</hi>justifying and explaining the word "rest," or "Sabbatism," just used (see on <reference osisRef="Heb.4.9">He 4:9</reference>).

<hi type="bold">he that is entered--</hi>whosoever once enters.

<hi type="bold">his rest--</hi>God's rest: the rest prepared by God for His people [Estius]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.

<hi type="bold">hath ceased--</hi>The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [Grotius] (<reference osisRef="Jer.6.16">Jr 6:16</reference>; <reference osisRef="Matt.11.28">Mt 11:28</reference>, <reference osisRef="Matt.11.29">29</reference>). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [Calvin].

<hi type="bold">from his own works--</hi>even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (<reference osisRef="Gen.2.3">Ge 2:3</reference>, <reference osisRef="2Cor.2.15">15</reference>). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. Alford translates, "He that entered into his (or else God's, but rather 'his'; <reference osisRef="Isa.11.10">Is 11:10</reference>, 'His rest': 'the joy of the Lord,' <reference osisRef="Matt.25.21">Mt 25:21</reference>, <reference osisRef="Matt.25.23">23</reference>) rest (namely, Jesus, our Forerunner, <reference osisRef="Heb.4.14">He 4:14</reference>; <reference osisRef="Heb.6.20">6:20</reference>, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (<reference osisRef="Heb.4.4">He 4:4</reference>), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on <reference osisRef="Heb.4.4">He 4:4</reference>).

10. For-- justifying and explaining the word "rest," or "Sabbatism," just used (see on He 4:9). he that is entered-- whosoever once enters. his rest-- God's rest: the rest prepared by God for His people [Estius]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after. hath ceased-- The Greek aorist is used of indefinite time, "is wont to cease," or rather, "rest": rests. The past tense implies at the same time the certainty of it, as also that in this life a kind of foretaste in Christ is already given [Grotius] (Jr 6:16; Mt 11:28, 29). Our highest happiness shall, according to this verse, consist in our being united in one with God, and moulded into conformity with Him as our archetype [Calvin]. from his own works-- even from those that were good and suitable to the time of doing work. Labor was followed by rest even in Paradise (Ge 2:3, 15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is: He who once enters rest, rests from labors; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. Alford translates, "He that entered into his (or else God's, but rather 'his'; Is 11:10, 'His rest': 'the joy of the Lord,' Mt 25:21, 23) rest (namely, Jesus, our Forerunner, He 4:14; 6:20, 'The Son of God that is passed through the heavens': in contrast to Joshua the type, who did not bring God's people into the heavenly rest), he himself (emphatical) rested from his works (He 4:4), as God (did) from His own" (so the Greek, "works"). The argument, though generally applying to anyone who has entered his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh day rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay, He upholds it by His mediation; but He has ceased from those portions of the work which constitute the foundation; the sacrifice has been once for all accomplished. Compare as to God's creation rest, once for all completed, and rested from, but now still upheld (see on He 4:4).


<hi type="bold">11. Let us ... therefore--</hi>Seeing such a promise is before us, which we may, like them, fall short of through unbelief.

<hi type="bold">labour--</hi>Greek, "strive diligently."

<hi type="bold">that rest--</hi>which is still future and so glorious. Or, in Alford's translation of <reference osisRef="Heb.4.10">He 4:10</reference>, "That rest into which Christ has entered before" (<reference osisRef="Heb.4.14">He 4:14</reference>; <reference osisRef="Heb.6.20">He 6:20</reference>).

<hi type="bold">fall--</hi>with the soul, not merely the body, as the rebel Israelites fell (<reference osisRef="Heb.3.17">He 3:17</reference>).

<hi type="bold">after the same example--</hi>Alford translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [Grotius]. The Jews say, "The parents are a sign (warning) to their sons."

11. Let us... therefore-- Seeing such a promise is before us, which we may, like them, fall short of through unbelief. labour-- Greek, "strive diligently." that rest-- which is still future and so glorious. Or, in Alford's translation of He 4:10, "That rest into which Christ has entered before" (He 4:14; He 6:20). fall-- with the soul, not merely the body, as the rebel Israelites fell (He 3:17). after the same example-- Alford translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [Grotius]. The Jews say, "The parents are a sign (warning) to their sons."


<hi type="bold">12. For--</hi>Such diligent striving (<reference osisRef="Heb.4.11">He 4:11</reference>) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (<reference osisRef="Heb.4.13">He 4:13</reference>). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, <reference osisRef="Heb.4.2">He 4:2</reference>), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (<reference osisRef="Heb.4.2">He 4:2</reference>), and the other for condemning and destroying the unbelieving (<reference osisRef="Heb.4.14">He 4:14</reference>). <reference osisRef="Rev.19.15">Re 19:15</reference> similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (<reference osisRef="Heb.4.2">He 4:2</reference>) is destroying to the disobedient (<reference osisRef="2Cor.2.15">2Co 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in <reference osisRef="Heb.4.8">He 4:8</reference>.

<hi type="bold">quick--</hi>Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."

<hi type="bold">powerful--</hi>Greek, "energetic"; not only living, but energetically efficacious.

<hi type="bold">sharper--</hi>"more cutting."

<hi type="bold">two-edged--</hi>sharpened at both edge and back. Compare "sword of the Spirit ... word of God" (<reference osisRef="Eph.6.17">Ep 6:17</reference>). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [Chrysostom]. Philo similarly speaks of "God passing between the parts of Abraham's sacrifices (<reference osisRef="Gen.15.17">Ge 15:17</reference>, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (<reference osisRef="Acts.17.28">Ac 17:28</reference>).

<hi type="bold">piercing--</hi>Greek, "coming through."

<hi type="bold">even to the dividing asunder of soul and spirit--</hi>that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, <reference osisRef="1Cor.2.14">1Co 2:14</reference>, "the natural [animal-souled] man" (Jude 19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings).

<hi type="bold">and of the joints and marrow--</hi>rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (<reference osisRef="John.2.25">Joh 2:25</reference>): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so <reference osisRef="Prov.20.27">Pr 20:27</reference>. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and ... which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with <reference osisRef="Heb.4.13">He 4:13</reference>. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." Alford's interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect.

<hi type="bold">discerner of the thoughts--</hi>Greek, "capable of judging the purposes."

<hi type="bold">intents--</hi>rather, "conceptions" [Crellius]; "ideas" [Alford]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.

12. For-- Such diligent striving (He 4:11) is incumbent on us FOR we have to do with a God whose "word" whereby we shall be judged, is heart-searching, and whose eyes are all-seeing (He 4:13). The qualities here attributed to the word of God, and the whole context, show that it is regarded in its JUDICIAL power, whereby it doomed the disobedient Israelites to exclusion from Canaan, and shall exclude unbelieving so-called Christians from the heavenly rest. The written Word of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, He 4:2), used here in the broadest sense, but with special reference to its judicial power, INCLUDES the Word of God, the sword of the Spirit with double edge, one edge for convicting and converting some (He 4:2), and the other for condemning and destroying the unbelieving (He 4:14). Re 19:15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word which is saving to the faithful (He 4:2) is destroying to the disobedient (2Co 2:15, 16). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but has the sword. Thus reference to Joshua appropriately follows in He 4:8. quick-- Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God." powerful-- Greek, "energetic"; not only living, but energetically efficacious. sharper-- "more cutting." two-edged-- sharpened at both edge and back. Compare "sword of the Spirit... word of God" (Ep 6:17). Its double power seems to be implied by its being "two-edged." "It judges all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]" [Chrysostom]. Philo similarly speaks of "God passing between the parts of Abraham's sacrifices (Ge 15:17, where, however, it is a 'burning lamp' that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as he similarly did in addressing Gentiles (Ac 17:28). piercing-- Greek, "coming through." even to the dividing asunder of soul and spirit-- that is, reaching through even to the separation of the animal soul, the lower part of man's incorporeal nature, the seat of animal desires, which he has in common with the brutes; compare the same Greek, 1Co 2:14, "the natural [animal-souled] man" (Jude 19), from the spirit (the higher part of man, receptive of the Spirit of God, and allying him to heavenly beings). and of the joints and marrow-- rather, "(reaching even TO) both the joints (so as to divide them) and marrow." Christ "knows what is in man" (Joh 2:25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden parts, feelings, and thoughts, dividing, that is, distinguishing what is spiritual from what is carnal and animal in him, the spirit from the soul: so Pr 20:27. As the knife of the Levitical priest reached to dividing parts, closely united as the joints of the limbs, and penetrated to the innermost parts, as the marrows (the Greek is plural); so the word of God divides the closely joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reaching even to) "both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest manuscripts as in English Version, there is no "both," as there is in the clause "both the joints and... which marks the latter to be subordinate). An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with He 4:13. Evidently "the dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." "Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." Alford's interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrow also to be divided (?). The Word's dividing and far penetrating power has both a punitive and a healing effect. discerner of the thoughts-- Greek, "capable of judging the purposes." intents-- rather, "conceptions" [Crellius]; "ideas" [Alford]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.


<hi type="bold">13. creature--</hi>visible or invisible.

<hi type="bold">in his sight--</hi>in God's sight (<reference osisRef="Heb.4.12">He 4:12</reference>). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible."

<hi type="bold">opened--</hi>literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' <reference osisRef="Heb.4.11">He 4:11</reference>). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (<reference osisRef="Heb.4.11">He 4:11</reference>).

13. creature-- visible or invisible. in his sight-- in God's sight (He 4:12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened-- literally, "thrown on the back so as to have the neck laid bare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies that this is our continuous state in relation to God. "Show, O man, shame and fear towards thy God, for no veil, no twisting, bending, coloring, or disguise, can cover unbelief" (Greek, 'disobedience,' He 4:11). Let us, therefore, earnestly labor to enter the rest lest any fall through practical unbelief (He 4:11).


<hi type="bold">14. Seeing then--</hi>Having, therefore; resuming <reference osisRef="Heb.2.17">He 2:17</reference>.

<hi type="bold">great--</hi>as being "the Son of God, higher than the heavens" (<reference osisRef="Heb.7.26">He 7:26</reference>): the archetype and antitype of the legal high priest.

<hi type="bold">passed into the heavens--</hi>rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.

<hi type="bold">Jesus--</hi>the antitypical Joshua (<reference osisRef="Heb.4.8">He 4:8</reference>).

<hi type="bold">hold fast--</hi>the opposite of "let slip" (<reference osisRef="Heb.2.1">He 2:1</reference>); and "fall away" (<reference osisRef="Heb.6.6">He 6:6</reference>). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [Tittmann].

14. Seeing then-- Having, therefore; resuming He 2:17. great-- as being "the Son of God, higher than the heavens" (He 7:26): the archetype and antitype of the legal high priest. passed into the heavens-- rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest. Jesus-- the antitypical Joshua (He 4:8). hold fast-- the opposite of "let slip" (He 2:1); and "fall away" (He 6:6). As the genitive follows, the literally, sense is, "Let us take hold of our profession," that is, of the faith and hope which are subjects of our profession and confession. The accusative follows when the sense is "hold fast" [Tittmann].


<hi type="bold">15. For--</hi>the motive to "holding our profession" (<reference osisRef="Heb.4.14">He 4:14</reference>), namely the sympathy and help we may expect from our High Priest. Though "great" (<reference osisRef="Heb.4.14">He 4:14</reference>), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare <reference osisRef="Matt.26.38">Mt 26:38</reference>, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (<reference osisRef="Exod.28.29">Ex 28:29</reference>).

<hi type="bold">cannot be touched with the feeling of--</hi>Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.

<hi type="bold">but--</hi>"nay, rather, He was (one) tempted" [Alford].

<hi type="bold">like as we are--</hi>Greek, "according to (our) similitude."

<hi type="bold">without sin--</hi>Greek, "choris," "separate from sin" (<reference osisRef="Heb.7.26">He 7:26</reference>). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [Alford].

15. For-- the motive to "holding our profession" (He 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (He 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mt 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom He loved: so He now gives His suffering people His sympathy. Compare Aaron, the type, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Ex 28:29). cannot be touched with the feeling of-- Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual. but-- "nay, rather, He was (one) tempted" [Alford]. like as we are-- Greek, "according to (our) similitude." without sin-- Greek, "choris," "separate from sin" (He 7:26). If the Greek "aneu" had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object [Tittmann]. Thus, throughout His temptations in their origin, process, and result, sin had nothing in Him; He was apart and separate from it [Alford].


<hi type="bold">16. come--</hi>rather as Greek, "approach," "draw near."

<hi type="bold">boldly--</hi>Greek, "with confidence," or "freedom of speech" (<reference osisRef="Eph.6.19">Ep 6:19</reference>).

<hi type="bold">the throne of grace--</hi>God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (<reference osisRef="Heb.8.1">He 8:1</reference>; <reference osisRef="Heb.12.2">12:2</reference>). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (<reference osisRef="Job.23.3-Job.23.8">Job 23:3-8</reference>) and Elihu's " If," &c. (<reference osisRef="Job.33.23-Job.33.28">Job 33:23-28</reference>).

<hi type="bold">obtain--</hi>rather, "receive."

<hi type="bold">mercy--</hi>"Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (<reference osisRef="Heb.4.15">He 4:15</reference>).

<hi type="bold">find grace--</hi>corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [Estius]. Compare "Come unto Me ... and I will give you rest (the rest received on first believing). Take My yoke on you ... and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," <reference osisRef="Matt.11.28">Mt 11:28</reference>, <reference osisRef="Matt.11.29">29</reference>).

<hi type="bold">in time of need--</hi>Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (<reference osisRef="Ps.104.27">Psa 104:27</reference>). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," <reference osisRef="Rom.5.6">Ro 5:6</reference>. Not, as Alford explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (<reference osisRef="2Cor.6.2">2Co 6:2</reference>).

<hi type="bold">help--</hi>Compare <reference osisRef="Heb.2.18">He 2:18</reference>, "He is able to succor them that are tempted." <chapter eID="Heb.4"/>

16. come-- rather as Greek, "approach," "draw near." boldly-- Greek, "with confidence," or "freedom of speech" (Ep 6:19). the throne of grace-- God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (He 8:1; 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " If," &c. (Job 33:23-28). obtain-- rather, "receive." mercy-- "Compassion," by its derivation (literally, fellow feeling from community of suffering), corresponds to the character of our High Priest "touched with the feeling of our infirmities" (He 4:15). find grace-- corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritual gifts [Estius]. Compare "Come unto Me... and I will give you rest (the rest received on first believing). Take My yoke on you... and ye shall find rest (the continuing rest and peace found in daily submitting to Christ's easy yoke; the former answers to "receive mercy" here; the latter, to "find grace," Mt 11:28, 29). in time of need-- Greek, "seasonably." Before we are overwhelmed by the temptation; when we most need it, in temptations and persecutions; such as is suitable to the time, persons, and end designed (Psa 104:27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Compare "in due time," Ro 5:6. Not, as Alford explains, "help in time," that is, to-day, while it is yet open to us; the accepted time (2Co 6:2). help-- Compare He 2:18, "He is able to succor them that are tempted."


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Heb.5.1-Heb.5.14">He 5:1-14</reference>. Christ's High Priesthood; Needed Qualifications; Must Be a Man; Must Not Have Assumed the Dignity Himself, but Have Been Appointed by God; Their Low Spiritual Perceptions a Bar to Paul's Saying All He Might on Christ's Melchisedec-like Priesthood.</title>

<hi type="bold">1. For--</hi>substantiating <reference osisRef="Heb.4.15">He 4:15</reference>.

<hi type="bold">every--</hi>that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

<hi type="bold">taken from among men--</hi>not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (<reference osisRef="Heb.2.14">He 2:14</reference>, <reference osisRef="2Cor.2.16">16</reference>). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

<hi type="bold">ordained--</hi>Greek, "constituted," "appointed."

<hi type="bold">both gifts--</hi>to be joined with "for sins," as "sacrifices" is (the "both ... and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].

CHAPTER 5 He 5:1-14. Christ's High Priesthood; Needed Qualifications; Must Be a Man; Must Not Have Assumed the Dignity Himself, but Have Been Appointed by God; Their Low Spiritual Perceptions a Bar to Paul's Saying All He Might on Christ's Melchisedec-like Priesthood. 1. For-- substantiating He 4:15. every-- that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests. taken from among men-- not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (He 2:14, 16). Being "from men," He can be "for (that is, in behalf of, for the good of) men." ordained-- Greek, "constituted," "appointed." both gifts-- to be joined with "for sins," as "sacrifices" is (the "both... and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].


<hi type="bold">2. Who can--</hi>Greek, "being able"; not pleasing himself (<reference osisRef="Rom.15.3">Ro 15:3</reference>).

<hi type="bold">have compassion--</hi>Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (<reference osisRef="Heb.10.28">He 10:28</reference>).

<hi type="bold">ignorant--</hi>sins not committed in resistance of light and knowledge, but as Paul's past sin (<reference osisRef="1Tim.1.13">1Ti 1:13</reference>). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

<hi type="bold">out of the way--</hi>not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

<hi type="bold">infirmity--</hi>moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

2. Who can-- Greek, "being able"; not pleasing himself (Ro 15:3). have compassion-- Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (He 10:28). ignorant-- sins not committed in resistance of light and knowledge, but as Paul's past sin (1Ti 1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest. out of the way-- not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness. infirmity-- moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.


<hi type="bold">3. by reason hereof--</hi>"on account of this" infirmity.

<hi type="bold">he ought ... also for himself, to offer for sins--</hi>the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people ... on account of sins."

3. by reason hereof-- "on account of this" infirmity. he ought... also for himself, to offer for sins-- the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people... on account of sins."


<hi type="bold">4. no man--</hi>of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (<reference osisRef="Heb.13.15">He 13:15</reference>). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

4. no man-- of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (He 13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.


<hi type="bold">5. glorified not himself--</hi>did not assume the glory of the priestly office of Himself without the call of God (<reference osisRef="John.8.54">Joh 8:54</reference>).

<hi type="bold">but he that said--</hi>that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (<reference osisRef="Heb.10.5-Heb.10.9">He 10:5-9</reference>). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (<reference osisRef="2Sam.8.18">2Sa 8:18</reference>). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (<reference osisRef="Heb.5.10">He 5:10</reference>), as Priest.

5. glorified not himself-- did not assume the glory of the priestly office of Himself without the call of God (Joh 8:54). but he that said-- that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (He 10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (2Sa 8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (He 5:10), as Priest.


6. He is here called simply "Priest"; in <reference osisRef="Heb.5.5">He 5:5</reference>, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in <reference osisRef="Heb.7.15">He 7:15</reference>, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in <reference osisRef="Zech.6.13">Zec 6:13</reference>. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.

6. He is here called simply "Priest"; in He 5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in He 7:15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zec 6:13. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.


<hi type="bold">7. in the days of his flesh--</hi>(<reference osisRef="Heb.2.14">He 2:14</reference>; 10:20). <reference osisRef="Heb.5.7-Heb.5.10">He 5:7-10</reference> state summarily the subject about to be handled more fully in the seventh and eighth chapters.

<hi type="bold">when he had offered--</hi>rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (<reference osisRef="Heb.5.5">He 5:5</reference>), but was appointed thereto by the Father.

<hi type="bold">prayers and supplications--</hi>Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God ... probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (<reference osisRef="Matt.26.39">Mt 26:39</reference>) [Bengel].

<hi type="bold">with strong crying and tears--</hi>The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. <reference osisRef="Matt.26.37">Mt 26:37</reference>, "sorrowful and very heavy." <reference osisRef="Mark.14.33">Mr 14:33</reference>; <reference osisRef="Luke.22.44">Lu 22:44</reference>, "in an agony He prayed more earnestly ... His sweat ... great drops of blood falling down to the ground." <reference osisRef="Ps.22.1">Psa 22:1</reference> ("roaring ... cry"), <reference osisRef="Ps.22.2">Psa 22:2</reference>, 19, 21, 24; <reference osisRef="Ps.69.3">69:3</reference>, <reference osisRef="Ps.69.10">10</reference>, "I wept."

<hi type="bold">able to save him from death--</hi><reference osisRef="Mark.14.36">Mr 14:36</reference>, "All things are possible unto Thee" (<reference osisRef="John.12.27">Joh 12:27</reference>). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.

<hi type="bold">heard in that he feared--</hi>There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare <reference osisRef="Ps.22.21">Psa 22:21</reference>, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense <reference osisRef="Heb.12.28">He 12:28</reference> uses the noun, and <reference osisRef="Heb.11.7">He 11:7</reference> the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible ... nevertheless not My will, but Thy will be done"; and with the context, <reference osisRef="Heb.5.5">He 5:5</reference>, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified <reference osisRef="Heb.5.4">He 5:4</reference>, "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

7. in the days of his flesh-- (He 2:14; 10:20). He 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters. when he had offered-- rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (He 5:5), but was appointed thereto by the Father. prayers and supplications-- Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God... probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mt 26:39) [Bengel]. with strong crying and tears-- The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37, "sorrowful and very heavy." Mr 14:33; Lu 22:44, "in an agony He prayed more earnestly... His sweat... great drops of blood falling down to the ground." Psa 22:1 ("roaring... cry"), Psa 22:2, 19, 21, 24; 69:3, 10, "I wept." able to save him from death-- Mr 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience. heard in that he feared-- There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense He 12:28 uses the noun, and He 11:7 the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible... nevertheless not My will, but Thy will be done"; and with the context, He 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified He 5:4, "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.


8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, <reference osisRef="Matt.26.39">Mt 26:39</reference>), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare <reference osisRef="Phil.2.6-Phil.2.8">Php 2:6-8</reference>, "equal with God, but ... took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.

8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Php 2:6-8, "equal with God, but... took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.


<hi type="bold">9. made perfect--</hi>completed, brought to His goal of learning and suffering through death (<reference osisRef="Heb.2.10">He 2:10</reference>) [Alford], namely, at His glorious resurrection and ascension.

<hi type="bold">author--</hi>Greek, "cause."

<hi type="bold">eternal salvation--</hi>obtained for us in the short "days of Jesus' flesh" (<reference osisRef="Heb.5.7">He 5:7</reference>; compare <reference osisRef="Heb.5.6">He 5:6</reference>, "for ever," <reference osisRef="Isa.45.17">Is 45:17</reference>).

<hi type="bold">unto all ... that obey him--</hi>As Christ obeyed the Father, so must we obey Him by faith.

9. made perfect-- completed, brought to His goal of learning and suffering through death (He 2:10) [Alford], namely, at His glorious resurrection and ascension. author-- Greek, "cause." eternal salvation-- obtained for us in the short "days of Jesus' flesh" (He 5:7; compare He 5:6, "for ever," Is 45:17). unto all... that obey him-- As Christ obeyed the Father, so must we obey Him by faith.


10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (<reference osisRef="Heb.5.9">He 5:9</reference>). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.

10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (He 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.


11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At <reference osisRef="Heb.6.20">He 6:20</reference> he resumes the comparison of Christ to Melchisedec.

<hi type="bold">hard to be uttered--</hi>rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (<reference osisRef="Heb.13.22">He 13:22</reference>). In the "we," Paul, as usual, includes Timothy with himself in addressing them.

<hi type="bold">ye are--</hi>Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT Jerusalem were dull in spiritual things, and legal in spirit, appears from <reference osisRef="Acts.21.20-Acts.21.24">Ac 21:20-24</reference>, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on <reference osisRef="Heb.5.12">He 5:12</reference>, on "for the time").

11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At He 6:20 he resumes the comparison of Christ to Melchisedec. hard to be uttered-- rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (He 13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them. ye are-- Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT Jerusalem were dull in spiritual things, and legal in spirit, appears from Ac 21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on He 5:12, on "for the time").


<hi type="bold">12. for the time--</hi>considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.

<hi type="bold">which be the first principles--</hi>Greek, "the rudiments of the beginning of." A Pauline phrase (see on <reference osisRef="Gal.4.3">Ga 4:3</reference>; <reference osisRef="Gal.4.9">Ga 4:9</reference>). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated <reference osisRef="Heb.6.1">He 6:1</reference>, <reference osisRef="2Cor.6.2">2</reference> [Bengel]. Alford translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.

<hi type="bold">of the oracles of God--</hi>namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.

<hi type="bold">are become--</hi>through indolence.

<hi type="bold">milk ... not ... strong meat--</hi>"Milk" refers to such fundamental first principles as he enumerates in <reference osisRef="Heb.6.1">He 6:1</reference>, <reference osisRef="2Cor.6.2">2</reference>. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [Limborch].

12. for the time-- considering the long time that you have been Christians. Therefore this Epistle was not one of those written early. which be the first principles-- Greek, "the rudiments of the beginning of." A Pauline phrase (see on Ga 4:3; Ga 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated He 6:1, 2 [Bengel]. Alford translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c. of the oracles of God-- namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references. are become-- through indolence. milk... not... strong meat-- "Milk" refers to such fundamental first principles as he enumerates in He 6:1, 2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [Limborch].


<hi type="bold">13. useth--</hi>Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.

<hi type="bold">the word of righteousness--</hi>the Gospel wherein "the righteousness of God is revealed from faith to faith" (<reference osisRef="Rom.1.17">Ro 1:17</reference>), and which is called "the ministration of righteousness" (<reference osisRef="2Cor.3.9">2Co 3:9</reference>). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare <reference osisRef="Matt.3.15">Mt 3:15</reference>).

13. useth-- Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet. the word of righteousness-- the Gospel wherein "the righteousness of God is revealed from faith to faith" (Ro 1:17), and which is called "the ministration of righteousness" (2Co 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare Mt 3:15).


<hi type="bold">14. strong meat--</hi>"solid food."

<hi type="bold">them ... of full age--</hi>literally, "perfect": akin to "perfection" (<reference osisRef="Heb.6.1">He 6:1</reference>).

<hi type="bold">by reason of use--</hi>Greek, "habit."

<hi type="bold">senses--</hi>organs of sense.

<hi type="bold">exercised--</hi>similarly connected with "righteousness" in <reference osisRef="Heb.12.11">He 12:11</reference>.

<hi type="bold">to discern both good and evil--</hi>as a child no longer an infant (<reference osisRef="Isa.7.16">Is 7:16</reference>): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in <reference osisRef="Heb.13.9">He 13:9</reference>. <chapter eID="Heb.5"/>

14. strong meat-- "solid food." them... of full age-- literally, "perfect": akin to "perfection" (He 6:1). by reason of use-- Greek, "habit." senses-- organs of sense. exercised-- similarly connected with "righteousness" in He 12:11. to discern both good and evil-- as a child no longer an infant (Is 7:16): so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nutritious, without discrimination: but not so the adult. Paul again alludes to their tendency not to discriminate, but to be carried about by strange doctrines, in He 13:9.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Heb.6.1-Heb.6.14">He 6:1-14</reference>. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.</title>

<hi type="bold">1. Therefore--</hi>Wherefore: seeing that ye ought not now to be still "babes" (<reference osisRef="Heb.5.11-Heb.5.14">He 5:11-14</reference>).

<hi type="bold">leaving--</hi>getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin].

<hi type="bold">the principles of the doctrine--</hi>Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (<reference osisRef="Heb.5.12">He 5:12</reference>).

<hi type="bold">let us go on--</hi>Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.

<hi type="bold">perfection--</hi>the matured knowledge of those who are "of full age" (<reference osisRef="Heb.5.14">He 5:14</reference>) in Christian attainments.

<hi type="bold">foundation of--</hi>that is, consisting in "repentance."

<hi type="bold">repentance from dead works--</hi>namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

CHAPTER 6 He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath. 1. Therefore-- Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14). leaving-- getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin]. the principles of the doctrine-- Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (He 5:12). let us go on-- Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection-- the matured knowledge of those who are "of full age" (He 5:14) in Christian attainments. foundation of-- that is, consisting in "repentance." repentance from dead works-- namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.


<hi type="bold">2. the doctrine of baptisms--</hi>paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (<reference osisRef="Heb.9.10">He 9:10</reference>, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare <reference osisRef="Heb.6.4">He 6:4</reference>). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford].

<hi type="bold">resurrection, &c.--</hi>held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."

<hi type="bold">eternal judgment--</hi>judgment fraught with eternal consequences either of joy or of woe.

2. the doctrine of baptisms-- paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (He 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare He 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford]. resurrection, &c.-- held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine." eternal judgment-- judgment fraught with eternal consequences either of joy or of woe.


<hi type="bold">3. will we do--</hi>So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."

<hi type="bold">if God permit--</hi>For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (<reference osisRef="Phil.2.13">Php 2:13</reference>). The "for" in <reference osisRef="Heb.6.4">He 6:4</reference> refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (<reference osisRef="Heb.6.7">He 6:7</reference>).

3. will we do-- So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection." if God permit-- For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Php 2:13). The "for" in He 6:4 refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (He 6:7).


4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.

<hi type="bold">for those--</hi>"in the case of those."

<hi type="bold">once enlightened--</hi>once for all illuminated by the word of God taught in connection with "baptism" (to which, in <reference osisRef="Heb.6.2">He 6:2</reference>, as once for all done," once enlightened" here answers); compare <reference osisRef="Eph.5.26">Ep 5:26</reference>. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," <reference osisRef="Heb.10.32">He 10:32</reference>, with <reference osisRef="Heb.10.26">He 10:26</reference>, where "knowledge of the truth" answers to it.

<hi type="bold">tasted of the heavenly gift--</hi>tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (<reference osisRef="Acts.8.19">Ac 8:19</reference>, <reference osisRef="Acts.8.20">20</reference>),

<hi type="bold">made partakers of the Holy Ghost--</hi>specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.

4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance. for those-- "in the case of those." once enlightened-- once for all illuminated by the word of God taught in connection with "baptism" (to which, in He 6:2, as once for all done," once enlightened" here answers); compare Ep 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," He 10:32, with He 10:26, where "knowledge of the truth" answers to it. tasted of the heavenly gift-- tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Ac 8:19, 20), made partakers of the Holy Ghost-- specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.


<hi type="bold">5. tasted the good word of God--</hi>distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (<reference osisRef="Heb.4.1-Heb.4.16">He 4:1-16</reference>). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (<reference osisRef="Heb.6.2">He 6:2</reference>), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on <reference osisRef="Heb.6.1">He 6:1</reference>,<reference osisRef="2Cor.6.2">2</reference>). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (<reference osisRef="Col.3.4">Col 3:4</reference>).

5. tasted the good word of God-- distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (He 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (He 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on He 6:1,2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).