1:5 For unto which of the angels¹¹ said he at any time, Thou art my Son, this day have I begotten thee?¹² And again, I will be to him a Father, and he shall be to me a Son?¹³

1:6 And again, when he bringeth¹⁴ in the firstbegotten into the world, he saith, And let all the angels of God worship him.¹⁵

1:7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.¹⁶

1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever:a sceptre of righteousness is the sceptre of thy kingdom.

1:9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.¹⁷

1:10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

1:11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;

1:12 And as a vesture shalt thou fold them up, and they shall be changed:but thou art the same, and thy years shall not fail.¹⁸

11. The Law (according to a Jewish tradition frequently confirmed in the New Testament) was delivered by angels ( Act. 7:53; Gal. 3:19; Heb. 2:3). Hence the emphasis here laid upon the inferiority of the angels to the Messiah, whence follows the inferiority of the Law to the Gospel. This inference is expressed 2:3.

12. Psa. 2:7 (LXX)

13. 2Sa. 7:14 (LXX.) (originally spoken of Solomon, in whom we see a type of Christ. Cf. Psalm 72.).

14. This is, literally translated, when He shall have brought back, not again, when He has brought hack. The ascension of Christ haying been mentioned, His return to judge the world follows.

15. This quotation forms an exception to Bleek’s assertion, that the quotations in this Epistle are always from the Alexandrian text of the LXX. It is from Deu. 32:43, verbatim according to the MSS. followed by the T. E.; but not according to the Codex Alex., which reads "sons," instead of "angels." The LXX. here differs from the Hebrew, which entirely omits the words here quoted. The passage where the quotation occurs is at the conclusion of the final song of Moses, where he is describing God’s vengeance upon His enemies. It seems here to be applied in a higher sense to the last judgment.

16. Psa. 104:4. Quoted according to LXX. The Hebrew is, "Who maketh the winds His messengers, and the flames His ministers But the thought expressed here is, that God employs His angels in the physical operations of the universe. "Spirits" is equivalent to "winds," as at Joh. 3:8, and Gen. 8:1 (LXX.).

17. Psa. 45:6, 7 (LXX)

18. Psa. 102:26-28. (LXX.) It is most important to observe that this description, applied in the original to God, is here without hesitation applied to Christ.

1:13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?¹⁹

1:14 Are they not all ministering spirits, sent forth to minister for them²⁰ who shall be heirs of salvation?

19. Psa. 110:1. (LXX.) Applied to the Messiah by our Lord himself, by St. Peter ( Act. 2:35), and by St. Paul (1Co. 15:25).

20. The A.V., "to minister for them," is incorrect.

2:1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.¹

2:2 For if the word spoken by angels² was stedfast, and every transgression and disobedience received a just recompence of reward;

2:3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed³ unto us⁴ by them that heard him;

2:4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost,⁵ according to his own will?

1. The active signification here given in A.V. is defended by Buttmann and Wahl.

2. Viz , the Mosaic Law. See the note on Heb. 1:5.

3. The verb means, was established on firm ground.

4. On the inferences from this verse, see above, p. 524.

5. "Distributed." Compare 1Co. 12:11.

2:5 For unto the angels hath he not put in subjection the world⁶ to come, whereof we speak.

2:6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him?⁷

2:7 Thou madest him a little lower than the angels; thou crownedst him with glory and honor,⁸ and didst set him over the works of thy hands:

2:8 Thou hast put all things in subjection under his feet.⁹ For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

6. The world to come here corresponds with the city to come of Heb. 13:14. The subjection of this to the Messiah (though not yet accomplished, see verse 9) was another proof of His superiority to the angels.

7. The phrase may mean in a small degree, or for a short time; the former is the meaning of the Hebrew original, but the latter meaning is taken here, as we see from verse 9.

8. The T. R. inserts here what we find in A.V., and hast set Him over the works of thy hands, but this is not found in the best MSS.

9. Psa. 8:5-7 (LXX.). Quoted also (with a slight variation), as referring to our Lord, 1Co. 15:27, and Eph. 1:22. The Hebrew Psalmist speaks of mankind:the New Testament teaches us to apply his words in a higher sense to Christ, the representative of glorified humanity.

2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with¹⁰ glory and honor; that he by the grace of God should taste death for every man.

2:10 For it became him, for¹¹ whom are all things, and by whom are all things, in bringing¹² many sons unto glory, to make¹³ the captain¹⁴ of their salvation perfect through sufferings.

10. Compare Php. 2:8, 9

11. Compare Rom. 11:36, and 1Co. 8:6. God is here described as the First Cause ("by whom") and the Sustainer ("through whom") of the Universe.

12. For the grammar here we may refer to Act. 11:12.

13. Literally, to bring to the appointed accomplishment, to develop the full idea of the character, to consummate. The latter word would be the best translation, if it were not so unusual as applied to persons; but the word consecrate is often used in the same sense, and is employed in the A.V. as a translation of this verb, Heb. 7:28.

14. Captain. Those who are being saved are here represented as an army, with Jesus leading them on. Compare Heb. 12:2.

2:11 For both he that sanctifieth¹⁵ and they who are sanctified are all of one:for which cause he is not ashamed to call them brethren,

2:12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.¹⁶

2:13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.¹⁷

2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

2:15 And deliver them who through fear of death were all their lifetime subject to bondage.

2:16 For verily he took¹⁸ not on him the nature of angels; but he took on him the seed of Abraham.

2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful¹⁹ and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

2:18 For in that he himself hath suffered²⁰ being tempted, he is able to succor them that are tempted.

15. Literally, who are in the process of sanctification.

16. Psa. 22:23 (LXX. with a slight change in the verb for "declare"). Here again the Messianic application of this Psalm (which is not apparent in the original) is very instructive.

17. This quotation from Isa. 8:17, 18 (LXX.), appears in English to be broken into two (which destroys the sense), if the intermediate words "and again" (which are not in the LXX.) be inserted. Indeed, it may well be suspected that they have here been introduced into the MSS., by an error of transcription, from the line above.

18. The verb means to assist here. So it is used in Sirach 4:12. The A.V. mistranslates the present tense as past.

19. Perhaps it would be more correct to translate that He might become merciful, and a faithful, &c.

20. Literally, hath suffered when in trial. This verb does not mean usually to be tempted to sin, but to be tried by affliction . Cf. 1Co. 10:13, and Jam. 1:2. Hence it is better not to translate it by temptation, which, in modern English, conveys only the former idea. A perplexity may perhaps be removed from some English readers by the information that St. James’s direction to "count it all joy when we fall into divers temptations," is, in reality, an admonition to rejoice in suffering for Christ’s sake.

3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle¹ and High Priest of our profession,² Christ³ Jesus;

3:2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.⁴

3:3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house.

3:4 For every house is builded by some man; but he that built all things is God.

3:5 And Moses verily was faithful in all his house, as a servant,⁵ for a testimony of those things which were to be spoken after;

3:6 But Christ as a son⁶ over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

1. Apostle is here used in its etymological tense for one sent forth.

2. For "confession" compare Heb. 4:14 and Heb. 10:33

3. We have not departed here from the T. R.; but the best MSS. omit "Christ."

4. Num. 12:7 (LXX.). "My servant Hoses is faithful in all my household." The metaphor is of a faithful steward presiding over his master’s household.

5. "Servant," quoted from the same verse, Num. 12:7 (LXX.). (See above.)

6. See the quotations in Heb. 1:5.

3:7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,

3:8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

3:9 When your fathers tempted me, proved me, and saw my works forty years.

3:10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they⁷ have not known my ways.

3:11 So I swear in my wrath, They shall not enter into my rest.)⁸

3:12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

3:13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

3:14 For we are made partakers⁹ of Christ, if we hold the beginning¹⁰ of our confidence stedfast unto the end;

7. They is emphatic.

8. The above quotation is from Psa. 95:7-11, mainly according to the Codex Alexandrinus of the LXX., but not entirely so, the forty years interpolated in verse 9th being the principal, though not the only variation. The peculiar use of "if" here (and Heb. 4:3) is a Hebraism.

9. "Partakers." Compare Heb. 3:1, and Heb. 6:4 ("partakers of the Holy Spirit").

10. Literally, the beginning of our foundation. The original meaning of the latter word is that whereon any thing else stands, or is supported; hence it acquired the meaning of substantia, or substance (in the metaphysical sense of the term). Cf. Heb. 1:3, and Heb. 11:1; hence, again, that of ground, nearly in the sense of subject-matter ( 2Co. 9:1; 2Co. 11:17). There is no passage of the New Testament where it need necessarily be translated "confidence;" although it seems to have the latter meaning in some passages of the LXX. cited by Bleek; and it is also so used by Diodorus Siculus, and by Polybius.

3:15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

3:16 For some,¹¹ when they had heard, did provoke:howbeit not all¹² that came out of Egypt by Moses.

3:17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases¹³ fell in the wilderness?

3:18 And to whom swear he that they should not enter into his rest, but to them that believed not?¹⁴

3:19 So¹⁵ we see that they could not enter in because of unbelief.¹⁶

11. We follow the accentuation adopted by Chrysostom, Griesbach, &c.

12. The inference is that Christians, though delivered by Christ from bondage, would nevertheless perish if they did not persevere (see verses 6 and 14). The interrogation is not observed in A.V.

13. Literally, limbs; but the word is used by the LXX. for carcasses. Numbers 14:32.

14. Not "that believed not" (A.V.). See note on Rom. 11:30.

15. "And," not "So" (A.V.).

16. The allusion is to the refusal of the Israelites to believe in the good report of the land of Canaan brought by the spies. (Numbers 13, and 14.)

4:1 Let us therefore fear, lest, a promise being¹ left us of entering into his rest, any of you should seem² to come short of it.

4:2 For unto us was the gospel preached, as well as unto them:but the word preached did not profit them, not being³ mixed with faith in them that heard it.

4:3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest:⁴ although the works were finished from the foundation of the world.

4:4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works.⁵

4:5 And in this place again, If they shall enter into my rest.⁶

4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:⁷

4:7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

4:8 For if Jesus had given them rest, then would he not afterward have spoken of another day.

4:9 There remaineth therefore a rest to the people of God. ⁸

4:10 For he that is entered into his rest, he also hath ceased ⁹ from his own works, as God did from his.

4:11 Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.¹⁰

1. "Still remaineth." Compare "remain-eth," verses 6 and 9. The reasoning is explained by what follows, especially verses 6-8.

2. Should be seen.

3. Literally, it was not mixed with belief. The other reading would mean, "they were not united by belief to its hearers," where its hearers must mean the spies, who reported what they had heard of the richness of the land. Tischendorf, in his 2d edition, retains the T. R.

4. The A.V. here strangely departs from the correct translation which it adopts above (Heb. 3:11).

5. Gen. 2:2 (LXX slightly altered)

6. The meaning of this is, — God’s rest was a perfect rest, — He declared His intention that His people should enjoy His rest, — that intention has not yet been fulfilled, — its fullfillment therefore is still to come.

7. Here it is said they entered not because of disobedience; in Heb. 3:19, because of unbelief; but this does not justify us in translating these different Greek expressions (as in A.V.) by the same English word. The rejection of the Israelites was caused both by unbelief and by disobedience; the former being the source of the latter.

8. Strictly, a keeping of Sabbatical rest.

9. Literally, hath rested, the aorist used for perfect. To complete the argument of this verse, we must supply the minor premise, but God’s people have never yet enjoyed this perfect rest; whence the conclusion follows, therefore its enjoyment is still future, as before.

10. The reasoning of the above passage rests upon the truth that the unbelief of the Israelites, and the repose of Canaan, were typical of higher realities; and that this fact had been divinely intimated in the words of the Psalmist.

4:12 For the word of God¹¹ is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow,¹² and is a discerner of the thoughts and intents of the heart.

4:13 Neither is there any creature that is not manifest in his sight:but all things are naked and opened unto the eyes of him with whom we have to do.

11. The word of God is the revelation of the mind of God, imparted to man. See note on Eph. 5:26. Here it denotes the revelation of God’s judgment to the conscience.

12. The expression is literally, of soul and spirit, both joint and marrow; the latter being a proverbial expression for utterly, even to the inmost parts.

4:14 Seeing then that we have a great high priest, that is passed¹³ into the heavens, Jesus the Son of God, let us hold fast our profession.

4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are,¹⁴ yet without sin.

4:16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

13. "Through," not "into" (A.V.). The allusion is to the high priest passing through the courts of the Temple to the Holy of Holies. Compare Heb. 9:11 and 24.

14. See note on Heb. 2:18.

Heb. 5:1-10

5:1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

5:2 Who can have compassion on the ignorant,¹ and on them that are out of the way; for that he himself also is compassed with infirmity.

5:3 And by reason hereof he ought, as for the people,² so also for himself, to offer for sins.

5:4 And no man taketh this honor unto himself, but he that is³ called of God, as was Aaron.

5:5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.⁴

5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.⁵

5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;⁶

5:8 Though he were a Son, yet learned he obedience⁷ by the things which he suffered;

5:9 And being made perfect,⁸ he became the author of eternal salvation unto all them that obey him;

5:10 Called of God an high priest after the order of Melchisedec.

1. The sin-offerings were mostly for sins of ignorance. See Leviticus chap. v.

2. See Leviticus 4. and chap. 9

3. If (with the best MSS.) we omit the article, the translation will be, "but when called by God," which does not alter the sense.

4. Psa. 2:7 (LXX).

5. Psa. 110:4 (LXX).

6. "Fear" hear means the fear of God . Compare "God-fearing men," Act. 2:5. The sentiment corresponds remarkably with that of Heb. 12:5-11.

7. There is a junction here of words of similar sound and parallel meaning, with which the readers of AEschylus and Herodotus are familiar. See AEsch. Agam. and Herod. 207.

8. Compare Heb. 2:10, and the note there.

5:11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull⁹ of hearing.¹⁰

5:12 For when for the time¹¹ ye ought to be teachers, ye have need that one teach you again which¹² be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.¹³

5:13 For every one that useth milk is unskilful in the word of righteousness:for he is a babe.

5:14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

9. "Have grown," implying that they had declined from a more advanced state of Christian attainment.

10. Literally, "in their hearing." Compare Act. 17:20, and Mat. 13:15.

11. Literally, because of the time, viz. the length of time elapsed since your conversion. See the preceding introductory remarks, p. 850.

12. We accentuate with Griesbach, Tischendorf, &c.

13. The adjective does not mean "strong" (A.V.), but solid, opposed to liquid. We use meat for solid food in general.

6:1 Therefore leaving¹ the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works,² and of faith toward God,

6:2 Of the doctrine³ of baptisms,⁴ and of laying on of hands,⁵ and of resurrection of the dead, and of eternal judgment.

1. The 1st person plural here, as at v. 11, Heb. 6:3, 6:9, 6:11, is used by the writer; it is translated by the 1st person singular in English, according to the principle laid down, p. 841, note 3.

2. Dead works here may mean either sinful works (cf. Eph. 2:1, "dead in sins"), or legal works; but the former meaning seems to correspond better with the "repentance" here, and with 9:14.

3. We take the punctuation sanctioned by Chrysostom.

4. This was the Catechetical Instruction, which, in the Apostolic age, followed baptism, as we have already mentioned, p. 383.

5. This is mentioned as following baptism, Act. 8:17-19, 19:6, and other places.

6:3 And this will we do,⁶ if God permit.

6:4 For it is impossible⁷ for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

6:5 And have tasted the good word of God,⁸ and the powers of the world to come,⁹

6:6 If they shall fall away, to renew them again unto repentance; seeing they¹⁰ crucify to themselves the Son of God afresh, and put him to an open shame.

6:7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

6:8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

6:9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

6:10 For God is not unrighteous to forget your work and labor of love,¹¹ which ye have shewed toward his name, in that ye have ministered¹² to the saints, and do minister.

6:11 And we desire that every one of you do shew the same diligence to the full assurance¹³ of hope unto the end:

6:12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

6:13 For when God made promise to Abraham, because he could swear by no greater, he swear by himself,

6:14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.¹⁴

6:15 And so, after he had patiently endured,¹⁵ he obtained the promise.

6:16 For men verily swear by the greater:and an oath for confirmation is to them an end of all strife.¹⁶

6:17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:¹⁷

6:18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation,¹⁸ who have fled for refuge to lay hold upon the hope set before us:

6:19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

6:20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.¹⁹

6. Or, let me do, if we read with the best MSS.

7. A reason is here given by the writer why he will not attempt to teach his readers the rudiments of Christianity over again; namely, that it is useless to attempt, by the repetition of such instruction, to recall those who have renounced Christianity to repentance. The impossibility which he speaks of has reference (it should be observed) only to human agents; it is only said that all human means of acting on the heart have been exhausted in such a case. Of course, no limit is placed on the Divine power. Even in the passage, Heb. 10:26- 31 (which is much stronger than the present passage), it is not said that such apostates are never brought to repentance, but only that it cannot be expected they ever should be. Both passages were much appealed to by the Novatians, and some have thought that this was the cause which so long prevented the Latin Church from receiving this Epistle into the Canon.

8. i.e. have experienced the fullfillment of God’s promises.

9. The powers of the world to come appear to denote the miraculous operations of the spiritual gifts. They properly belonged to the "world to come."

10. These apostates to Judaism crucified Christ a fresh, inasmuch as they virtually gave their approbation to His crucifixion by joining His crucifiers.

11. "Labor" is omitted in the best MSS.

12. Compare Heb. 10:32, and the remarks, p. 850. For "saints," see note on 1Co. 1:2.

13. Such appears the meaning of the word here. The English word satisfaction, in its different uses, bears a close analogy to it.

14. Gen. 22:17 (LXX., except that "thee" is put for "thy seed ").

15. Abraham’s "steadfast endurance" was shown just before he obtained this promise, in the offering up of Isaac.

16. Literally, their oath is to them an end of all gainsaying, unto establishment [of their word,]

17. The verb means to interpose between two parties. Bleek gives instances of its use, both transitively and intransitively. The literal English of the whole phrase is, He interposed with an oath between the two parties. The "two immutable things" are God’s promise and His oath.

18. This construction of the words seems to agree better with the ordinary meaning (see Heb. 12:5, and Heb. 13:22; also Heb. 4:14) than the A.V.

19. Psa. 110:4, quoted above, verse 6 and verse 10, and three times in the next chapter.

7:1 For this Melchisedec,¹ king of Salem,² priest of the most high God,³ who met Abraham returning from the slaughter of the kings, and blessed him;

7:2 To whom also Abraham gave a tenth part of all;⁴ first being by interpretation King of righteousness,⁵ and after that also King of Salem,⁶ which is, King of peace;

7:3 Without father, without mother, without descent,⁷ having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

1. The following passage cannot be rightly understood, unless we bear in mind throughout that Melchisedec is here spoken of, not as an historical personage, but as a type of Christ.

2. Gen. 14:18 (LXX).

3. Gen. 14:20 (LXX).

4. This is the translation of his Hebrew name.

5. Salem in Hebrew means peace.

6. "Without table of descent." This explains the two preceding words; the meaning is, that the priesthood of Melchisedec was not, like the Levitical priesthood, dependent on his descent, through his parents, from a particular family, but was a personal office.

7. Here, as in the previous "without father" and "without mother," the silence of Scripture is interpreted allegorically. Scripture mentions neither the father nor mother, neither the birth nor death, of Melchisedec.

7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.⁸

7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

7:6 But he whose descent is not counted from them received tithes of Abraham, and blessed⁹ him that had the promises.

7:7 And without all contradiction the less is blessed of the better.¹⁰

7:8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed ¹¹ that he liveth.

7:9 And as I may so say, Levi also, who receiveth tithes, payed tithes in¹² Abraham.

7:10 For he was yet in the loins of his father, when Melchisedec met him.

8. Such is the sense of the word used here.

9. The verbs are present-perfect.

10. The same word as in Heb. 1:4.

11. Viz. testified in Psa. 110:4. "Thou art a priest forever."

12. "By," not "in" (A.V.).

7:11 If therefore perfection¹³ were by the Levitical priesthood, (for under it¹⁴ the people received the law,)¹⁵ what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

7:12 For the priesthood being changed, there is made of necessity a change also of the law.¹⁶

7:13 For he¹⁷ of whom these things are spoken pertaineth to another tribe, of which no man gave attendance¹⁸ at the altar.

7:14 For it is evident that our Lord sprang¹⁹ out of Juda; of which tribe Moses spake nothing concerning priesthood.

7:15 And it is yet far more evident:²⁰ for that after the similitude of Melchisedec there ariseth another priest,

7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

7:17 For he testifieth,²¹ Thou art a priest for ever after the order of Melchisedec.

7:18 For there is verily²² a disannulling of the commandment going before for the weakness and unprofitableness thereof.

7:19 For the law made nothing perfect,²³ but the bringing in of a better hope did; by the which we draw nigh unto God.

13. The term here used, a word of very frequent occurrence and great significance in this Epistle, is not fully represented by the English "perfection." The corresponding verb denotes, to bring a thing to the fulness of its designed development . Compare Heb. 7:19, and note on Heb. 2:10.

14. Under its conditions and ordinances. Compare Heb. 8:6.

15. Such is the tense according to the reading of the best MSS.

16. The word used (as often) without the article for the law. Cf. note on Rom. 3:20.

17. Viz. the Messiah, predicted in Psa. 110:4.

18. The verbs are present-perfect.

19. Hath arisen. Compare the passage of Isaiah quoted Mat. 4:16.

20. If, here meaning if as is the case.

21. The best MSS. have the passive.

22. The particles in the Greek express this contrast The overlooking of this caused the error in the A.V.

23. Compare note on verse 11.

7:20 And inasmuch as not without an oath he was made priest:

7:21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord swear and will not repent, Thou art a priest for ever after the order of Melchisedec:)²⁴

7:22 By so much was Jesus²⁵ made a surety of a better testament.

7:23 And they truly were²⁶ many priests, because they were not suffered to continue by reason of death:

7:24 But this man, because he continueth ever, hath an unchangeable priesthood.²⁷

7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

24. In this quotation (again repeated) from Psa. 110:4, the words "after the order of Melchisedec" are not found here in the best MSS.

25. Not "was made" (A.V.), but has become or is.

26. Are, or have become, not "were" (A.V.); an important mistranslation, as the present tense shows that the Levitical priesthood was still enduring while this Epistle was written.

27. Not passing on to another.

7:26 For such an high priest became us, who is holy, harmless, undefiled, separate²⁸ from sinners, and made higher than the heavens;

7:27 Who needeth not daily,²⁹ as those high priests,³⁰ to offer up sacrifice, first for his own sins, and then for the people’s:for this he did once, when he offered up himself.

7:28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law,³¹ maketh the Son, who is consecrated³² for evermore.

28. This seems to refer to the separation from all contact with the unclean, which was required of the high priest; who (according to the Talmud) abstained from intercourse even with his own family, for seven days before the day of Atonement.

29. This "daily" has occasioned much perplexity, for the High Priest only offered the sin-offerings here referred to once a year, on the day of Atonement. ( Leviticus 16, and Exo. 30:7-10.) We must either suppose (with Tholuck) that it is used for perpetually, i.e. year after year; or we must suppose a reference to the High Priest as taking part in the occasional sacrifices made by all the Priests, for sins of ignorance (Leviticus 4.) ; or we must suppose that the regular acts of the Priesthood are attributed to the High Priests, as representatives and heads of the whole order; or, finally, we must take "High Priests," as at Mat. 2:4, Act. 5:24, and other places, for the heads of the twenty-four classes into which the Priests were divided, who officiated in turn. This latter view is perhaps the most natural. The Priests sacrificed a lamb every morning and evening, and offered an offering of flour, and wine besides. Philo regards the lambs as offered by the Priests for the people, and the flour for themselves. He also says the High Priest offered prayers and sacrifices every day.

30. Literally, the [ordinary] High Priests.

31. Viz., the oath in Psa. 110:4, so often referred to in this Epistle.

32. Compare Heb. 2:10.

8:1 Now of the things which we have spoken this is the sum:¹ We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

8:2 A minister of the sanctuary,² and of the true tabernacle, which the Lord pitched, and not man.

8:3 For every high priest is ordained³ to offer gifts and sacrifices:wherefore it is of necessity that this man have somewhat⁴ also to offer.

8:4 For⁵ if he were on earth, he should not be a priest,⁶ seeing that there are priests that offer gifts according to the law:⁷

8:5 Who serve unto the example⁸ and shadow of heavenly things, as Moses was admonished⁹ of God when he was about to make the tabernacle:for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.¹⁰

8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator¹¹ of a better covenant, which was established¹² upon better promises.

1. Literally, the things which are being spoken.

2. Sanctuary. Compare Heb. 9:12, Holy Place, where the Greek word is the same.

3. The same thing is said Heb. 5:1.

4. What the sacrifice was is not said here, but had been just before mentioned, Heb. 7:27.

5. Now (not for) is according to the reading of the best MSS.

6. "Not a Priest at all." The translation in A.V. is hardly strong enough.

7. Our Lord, being of the tribe of Judah, could not have been one of the Levitical Priesthood. So it was said before, Heb. 7:14.

8. Viz. the Temple ritual.

9. Compare Act. 10:22, and Heb. 11:7

10. Exo. 25:40 (LXX)

11. Moses was called by the Jews the Mediator of the law. See Gal. 3:19, and note.

12. Compare Heb. 7:11, not " was established" (A.V.), but hath been or is.

8:7 For if that first covenant had been faultless, then should no place have been sought¹³ for the second.

8:8 For finding fault¹⁴ with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant¹⁵ with the house of Israel and with the house of Judah:

8:9 Not according to the covenant that I made¹⁶ with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

8:10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put¹⁷ my laws into their mind, and write them in their hearts:and I will be to them a God, and they shall be to me a people:

8:11 And they shall not teach every man his neighbor,¹⁸ and every man his brother, saying, Know the Lord:for all shall know me, from the least to the greatest.

8:12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.¹⁹

8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old²⁰ is ready to vanish away.

13. Here A.V. is not quite correct.

14. "Findeth fault" refers to the preceding "faultless." The pronoun should be joined with "saith."

15. Here another verb is substituted for that found in the LXX. The preposition denotes "for," not "with" (A.V.).

16. It must be remembered that the Greek word does not (like the English covenant) imply reciprocity. It properly means a legal disposition, and would perhaps be better translated dispensation here. A covenant between two parties is expressed by a different term. The new dispensation is a gift from God rather than a covenant between God and man (see Gal. 3:15-20). Hence perhaps the other alteration of verb here, as well as that mentioned in the preceding note.

17. "Give," not "put" (A.V.).

18. The best MSS. read citizen instead of neighbor, which does not, however, alter the tense.

19. Jer. 31:31-34 (LXX. with the above-mentioned variations).

20. The first refers to time (growing out of date), the second to the weakness of old age.

9:1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.¹

9:2 For there was a tabernacle made; the first, wherein was the candlestick,² and the table,³ and the shewbread;⁴ which is called the sanctuary.⁵

9:3 And after the second veil, the tabernacle which is called the Holiest of all;

9:4 Which had the golden censer,⁶ and the ark of the covenant overlaid round about with gold,⁷ wherein⁸ was the golden pot⁹ that had manna, and Aaron’s rod¹⁰ that budded, and the tables¹¹ of the covenant;

9:5 And over it the cherubims¹² of glory shadowing the mercyseat;¹³ of which we cannot now speak particularly.

9:6 Now when these things were thus ordained, the priests went¹⁴ always into the first tabernacle, accomplishing the service¹⁵ of God.

9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors¹⁶ of the people:

9:8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest,¹⁷ while as the first¹⁸ tabernacle was yet standing:

9:9 Which was a figure for the time¹⁹ then present,²⁰ in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;²¹
9:10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.²²

1. "The sanctuary," not "A sanctuary" (A.V.); and observe the order of the words, showing that "in this world" is the predicate.

2. Exo. 25:31 and Exo. 37:17

3. Exo. 25:23, and Exo. 37:10

4. Exo. 25:30, and Lev. 24:5

5. See the note on Heb. 9:24.

6. "Altar of incense." This has given rise to much perplexity. According to Exo. 30:6, the Incense altar was not in the Holy of Holies, but on the outer side of the veil which separated the Holy of Holies from the rest of the Tabernacle. Several methods of evading the difficulty have been suggested; amongst others, to translate the word by censer, and understand it of the censer which the High Priest brought into the Holy of Holies once a year; but this was not kept in the Holy of Holies. Moreover, the term is used for the Incense-altar by Philo and Josephus. The best explanation of the discrepancy is to consider that the Incense altar, though not within the Holy of Holies, was closely connected therewith, and was sprinkled on the day of Atonement with the same blood with which the High Priest made atonement in the Holy of Holies. See Exo. 30:6- 10, and Lev. 16:11, &c.

7. Exo. 25:11

8. Here we have another difficulty; for the pot of manna and Aaron’s rod were not kept in the Ark in Solomon’s time, when it contained nothing but the tables of the Law. See 1Ki. 8:9, 2Ch. 5:10. It is, however, probable that these were originally kept in the Ark. Compare Exo. 16:33, and Num. 17:10, where they are directed to be laid up "before the Lord," and "before the testimony" [i. e. the tables of the Law], which indicates, at least, a close juxtaposition to the Ark. More generally, we should observe that the intention of the present passage is not to give us a minute and accurate description of the furniture of the Tabernacle, but to allude to it rhetorically; the only point insisted upon in the application of the description (see verse 8) is the symbolical character of the Holy of Holies. Hence the extreme anxiety of commentators to explain away every minute inaccuracy is superfluous.

9. Exo. 16:32

10. Num. 17:10

11. Exo. 25:16

12. Exo. 25:18

13. Exo. 25:17. This is the word used in the LXX. for Mercy-seat.

14. The writer of the Epistle here appears to speak as if the Tabernacle were still standing. Commentators have here again found or made a difficulty, because the Temple of Herod was in many respects different from the Tabernacle, and especially because its Holy of Holies did not contain either the Ark, the Tables of the Law, the Cherubim, or the Mercy-seat (all of which had been burnt by Nebuchadnezzar with Solomon’s Temple), but was empty. See above, p. 632. Of course, however, there was no danger that the original readers of this Epistle should imagine that its writer spoke of the Tabernacle as still standing, or that he was ignorant of the loss of its most precious contents. Manifestly he is speaking of the sanctuary of the First Covenant (see 9:1) as originally designed. And he goes on to speak of the existing Temple-worship as the continuation of the Tabernacle-worship, which, in all essential points, it was. The translators of the Authorized Version (perhaps in consequence of this difficulty) have mistranslated many verbs in the following passage, which are in the present tense, as though they were in the past tense. Thus we have "went," "offered," "were offered," "they offered " (Heb. 10:1), &c. The English reader is thus led to suppose that the Epistle was written after the cessation of the Temple-worship.

15. Plural, not singular, as in A.V.

16. "Errors." Compare v. 2, and the note.

17. On the mistranslation in A.V. see note on this page. It may be asked, How could it be said, after Christ’s ascension, that the way into the Holy place was not made fully manifest? The explanation is, that while the Temple-worship, with its exclusion of all but the High Priest from the Holy of Holies, still existed, the way of salvation would not be fully manifest to those who adhered to the outward and typical observances, instead of being thereby led to the Antitype.

18. i.e. while the inner is separate from the outer tabernacle. That "first" has this meaning here is evident from Heb. 9:2.

19. The A.V. here interpolates "then" in order to make this correspond with the mistranslated tenses already referred to.

20. According to which figure. This follows the reading of the best MSS., and adopted by Griesbach, Lachmann, and Tischendorfs lst edition; it suits the preposition better than the other reading, to which Tischendorf has returned in his 2d edition.

21. Perfect the worshipper, according to the conscience. This is explained, Heb. 10:2, as equivalent to "the worshippers, once purified, would have had no more conscience of sin." The meaning here is to bring him to the accomplishment of the end of his worship, viz. remission of sins. It is not adequately represented by to make perfect, as we have before remarked; to consummate would be again the best translation, if it were less unusual.

22. The reading of this verse is very doubtful. Tischendorf in his 2d edition returns to the reading of the T. R., which is also defended by De Wette. But Griesbach and Lachmann adopt the other reading, which is followed in our translation. The construction is literally, imposed with conditions of meats, &c, until a time of reformation.

9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle,²³ not made with hands, that is to say, not of this building;²⁴

9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption²⁵ for us.

9:13 For if the blood of bulls and of goats, and the ashes of an heifer²⁶ sprinkling the unclean, sanctifieth to the purifying of the flesh:

9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your²⁷ conscience from dead works to serve the living God?

23. This greater tabernacle is the visible heavens, which are here regarded as the outer sanctuary.

24. Literally, this building. This parenthesis has very much the appearance of having been originally a marginal gloss upon the preceding phrase.

25. There is nothing in the Greek corresponding to the words "for us" (A.V.).

26. The uncleanness contracted by touching a corpse was purified by sprinkling the unclean person with the water of sprinkling, which was made with the ashes of a red heifer. See Numbers 19, (LXX.)

27. "Our" (not "your") is the reading of the best MSS.

9:15 And for this cause he is the mediator of the new testament, that by means of death, for²⁸ the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

9:16 For where a testament²⁹ is, there must also of necessity be the death of the testator.³⁰

9:17 For a testament is of force after men are dead:otherwise it is of no strength at all while the testator liveth.

28. Literally, after death had occurred for the redemption of, &c. The words must be thus taken together.

29. The Authorized Version is correct In translating testament in this passage. The attempts which have been made to avoid this meaning are irreconcilable with any natural explanation of testator. The simple and obvious translation should not be departed from in order to avoid a difficulty; and the difficulty vanishes when we consider the rhetorical character of the Epistle. The statement in this verse is not meant as a logical argument, but as a rhetorical illustration, which is suggested to the writer by the ambiguity of the word for "testament" or "covenant."

30. Declared is omitted in A.V. The legal maxim is the same as that of English Law, Nemo est hoeres viventis.

9:18 Whereupon³¹ neither the first testament was dedicated³² without blood.

9:19 For when Moses had spoken every precept to all the people according to the law, he took³³ the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book,³⁴ and all the people,

9:20 Saying, This is the blood of the testament which God hath enjoined unto you.³⁵

9:21 Moreover he sprinkled with blood both the tabernacle,³⁶ and all the vessels of the ministry.

9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

9:23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

9:24 For Christ is not entered into the holy places³⁷ made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

9:26 For then must he often have suffered since the foundation of the world:but now once in the end³⁸ of the world hath he appeared³⁹ to put away sin by the sacrifice of himself.⁴⁰

9:27 And as it is appointed unto men once to die, but after this the judgment:

9:28 So Christ was once offered to bear the sins of many;⁴¹ and unto them that look for him shall he appear the second time without sin⁴² unto salvation.

31. This "wherefore" does not refer to the preceding illustration concerning the death of the testator, but to the reasoning from which that was only a momentary digression. Compare verse 18 with verses 12-14.

32. The verb means to dedicate in the sense of to inaugurate; cf. Heb. 10:20; so the feast commemorating the opening or inauquration of the Temple by Judas Maccabaeus (after its pollution by Antiochus Epiphanes) was called "the dedication ." (Joh. 10:22.)

33. See Exo. 24:3-8. The sacrifice of goats (besides the cattle) and the sprinkling of the book are not in the Mosaic account. It should be remembered that the Old Testament is usually referred to memoriter by the writers of the New Testament. Moreover, the advocates of verbal inspiration would be justified in maintaining that these circumstances actually occurred, though they are not mentioned in the books of Moses. See, however, p. 199, note 2.

34. Itself is omitted in A.V.

35. Exo. 24:8 (LXX., but with a change of verb).

36. Apparently referring to Lev. 8:19, 24, and 30.

37. Not "the holy places" (A.V.), but the holy place or sanctuary. Compare Heb. 8:2, 9:2, 9:25, 13:11. It is without the article here, as is often the case with words similarly used.

38. "The end of the ages" means the termination of the period preceding Christ’s coming. It is a phrase frequent in St. Matthew, with "age," instead of "ages," but not occurring elsewhere. The A.V. translates two different terms here by the same word, "world."

39. Literally, He hath been made manifest to the sight of men.

40. The A.V. is retained here, being justified by offered Himself, verse 14.

41. Isa. 53:12 (LXX.), He bare the sins of many.

42. Tholuck compares separate from sinners (Heb. 7:26). The thought is the same as Rom. 6:10.

10:1 For the law having a shadow of¹ good things to come, and not the very image of the things,² can never with those sacrifices which they offered year by year continually³ make the comers thereunto perfect.⁴

10:2 For then would they⁵ not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

10:3 But in those sacrifices there is a remembrance again made of sins every year.

10:4 For it is not possible that the blood of bulls and of goats should take away sins.

10:5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:⁶

10:6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.⁷

10:8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

10:9 Then said he,⁸ Lo, I come to do thy will, O God. He taketh away the first,⁹ that he may establish the second.

10:10 By¹⁰ the which will we are sanctified through the offering of the body¹¹ of Jesus Christ once for all.

1. The definite article is omitted in A.V.

2. The real things.

3. The same is omitted in A.V.

4. Compare Heb. 9:9, and note. The "perfection" of the worshippers was entire purification from sin: this they could not attain under the Law, as was manifest by the perpetual iteration of the self-same sacrifices required of them.

5. Literally, those who come to offer.

6. In the Hebrew original the words are, "thou hast opened [or pierced] my ears." The LXX. (which is here quoted) translates this "a body hast thou prepared me." Perhaps the reading of the Hebrew may formerly have been different from what it now is; or perhaps the body may have been an error for ear, which is the reading of some MSS.

7. Psa. 40:6-8 (LXX. with some slight variations).

8. Not "said He" (A.V.), but He hath said, or saith He.

9. The first, viz. the sacrifices; the second, viz. the will of God.

10. In the will of God, Christians are already sanctified as well as justified, and even glorified (see Rom. 8:30); i.e. God wills their sanctification, and has done His part to insure it.

11. "Body," alluding to the "body hast thou prepared me" of the above quotation.

10:11 And every priest¹² standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

10:12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

10:13 From henceforth expecting till his enemies be made his footstool.¹³

10:14 For by one offering he hath perfected¹⁴ for ever them that are sanctified.

10:15 Whereof the Holy Ghost also is a witness to us:for after that he had said before,

10:16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds¹⁵ will I write them;

10:17 And their sins and iniquities will I remember no more.¹⁶

10:18 Now where remission of these is, there is no more offering for sin.

12. The MSS. are divided between "priest" and "high priest;" if the latter reading be correct, the same explanation must be given as in the note on Heb. 7:27.

13. Psa. 110:1 (LXX.), quoted above, Heb. 1:13. (See note there.)

14. Literally, He hath consummated them that are being sanctified. The verb to perfect does not, by itself, represent the original word. See notes on Heb. 10:1, 9:10, and Heb. 2:10. We should also observe, that "being sanctified" is not equivalent to "having been sanctified."

15. Jer. 31:34 (LXX.). The part of the quotation here omitted is given above, Heb. 8:10- 12. It appears, from the slight variations between the present quotation and the quotation of the same passage in chap. viii., that the writer is quoting from memory.

16. Jer. 31:34 (LXX.), being the conclusion of the passage quoted before, Heb. 8:12. The omission of "He saith" with the "and" which joins the two detached portions of the quotation, though abrupt, is not unexampled; compare 1Ti. 2:18.

10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,¹⁷

10:20 By a new and living way, which he hath consecrated¹⁸ for us, through the veil, that is to say, his flesh;¹⁹

10:21 And having an high priest²⁰ over the house of God;

10:22 Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled²¹ from an evil conscience, and our bodies washed with pure water.

10:23 Let us hold fast the profession of our faith²² without wavering; (for he is faithful that promised;)

10:24 And let us consider²³ one another to provoke unto love and to good works:

10:25 Not forsaking the assembling²⁴ of ourselves together, as the manner of some is; but exhorting one another:and so much the more, as ye see the day approaching.²⁵

10:26 For if we sin wilfully²⁶ after that we have received the knowledge²⁷ of the truth, there remaineth no more sacrifice for sins,

10:27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.²⁸

10:28 He that despised Moses’ law died²⁹ without mercy under two or three witnesses:

10:29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

10:30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord.³⁰ And again, The Lord shall judge his people.³¹

10:31 It is a fearful thing to fall into the hands of the living God.³²

17. Compare Heb. 9:25.

18. See note on Heb. 9:18

19. The meaning of this is, that the flesh (or manhood) of Christ was a veil which hid His true nature; this veil He rent when He gave up His body to death; and through His incarnation, thus revealed under its true aspect, we must pass, if we would enter into the presence of God. We can have no real knowledge of God but through His incarnation.

20. Literally, "Great Priest." The same expression is used for High Priest by Philo and LXX.

21. "Sprinkled" (alluding to Heb. 9:13 and 21), viz. with the blood of Christ; compare "blood of sprinkling," Heb. 12:24. Observe the force of the perfect participle in this and "washed;" both referring to accomplished facts. See Heb. 10:2.

22. "Hope," not "faith." (A.V.)

23. This is Chrysostom’s interpretation, which agrees with the use of the verb, Heb. 3:1.

24. It was very natural that the more timid members of the Church should shrink from frequenting the assembly of the congregation for worship, in a time of persecution.

25. "The Day" of Christ’s coming was seen approaching at this time by the threatening prelude of the great Jewish war, wherein He came to judge that nation.

26. "Wilfully." This is opposed to the "if a man sin not wilfully" (Lev. 4:2, LXX.), the involuntary sins for which provision was made under the Law. The particular sin here spoken of is that of apostasy from the Christian faith, to which these Hebrew Christians were particularly tempted. See the whole of this passage from Heb. 10:26 to 12:29.

27. "Knowledge." Compare Rom. 10:2, Php. 1:9, &c.

28. Isa. 26:11. Quoted generally from the LXX. Those who look for this quotation in A.V. will be disappointed; for the A.V., the Hebrew, and the LXX., all differ.

29. The present, translated as past in A.V. The reference is to Deu. 17:2-7, which prescribes that an idolater should be put to death on the testimony of two or three witnesses. The writer of the Epistle does not mean that idolatry was actually thus punished at the time he wrote (for though the Sanhedrin was allowed to judge charges of a religious nature, they could not inflict death without permission of the Roman Procurator, which would probably have been refused, except under very peculiar circumstances, to an enforcement of this part of the Law); but he speaks of the punishment prescribed by the Law.

30. Deu. 32:36 (LXX).

31. Deu. 32:35. This quotation is not exactly according to LXX. or Hebrew, but is exactly in the words in which it is quoted by St. Paul, Rom. 12:19.

32. The preceding passage (from verse 26), and the similar passage, Heb. 6:4-6, have proved perplexing to many readers; and were such a stumbling-block to Luther, that they caused him even to deny the canonical authority of the Epistle. Yet neither passage asserts the impossibility of an apostate’s repentance. What is said amounts to this — that for the conversion of a deliberate apostate, God has (according to the ordinary laws of His working) no further means in store than those which have been already tried in vain. It should be remembered, also, that the parties addressed are not those who had already apostatized, but those who were in danger of so doing, and who needed the most earnest warning.

10:32 But call to remembrance the former days, in which, after ye were illuminated, ye endured³³ a great fight of afflictions;

10:33 Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

10:34 For ye had compassion of me in my bonds,³⁴ and took joyfully the spoiling of your goods, knowing in yourselves that ye have³⁵ in heaven a better and an enduring substance.

10:35 Cast not away therefore your confidence, which hath great recompence of reward.

10:36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

10:37 For yet a little while, and he that shall come will come, and will not tarry.³⁶

10:38 Now the just shall live by faith:³⁷ but if any man³⁸ draw back, my soul shall have no pleasure in him.³⁹

10:39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.⁴⁰

33. If this Epistle was addressed to the Church of Jerusalem, the afflictions referred to would be the persecutions of the Sanhedrin (when Stephen was killed), of Herod Agrippa (when James the Greater was put to death), and again the more recent outbreak of Ananus, when James the Less was slain. But see the preceding remarks, p. 849.

34. "The bondsmen" (not "my bonds") is the reading of all the best MSS.

35. Not "knowing in yourselves" (A.V.). The reading of the best MSS. is, that ye have yourselves, or for yourselves, i.e. as your own.

36. Hab. 2:3 (LXX). Not fully translated in A.V.

37. Hab. 2:4 (LXX), quoted also Rom. 1:17, and Gal. 3:11.

38. The "any man" of A.V. is not in the Greek. The Greek verb is exactly the English flinch.

39. Hab. 2:4 (LXX.). But this passage in the original precedes the last quotation, which it here follows.

40. Properly gaining of the soul, and thus equivalent to salvation.

11:1 Now faith is the substance¹ of things hoped for, the evidence of things not seen.

11:2 For by it the elders obtained a good report.²

11:3 Through faith we understand that the worlds³ were framed⁴ by the word of God, so that things which are seen⁵ were not made of things which do appear.

1. For the meaning of this word, see note on Heb. 3:14.

2. "Obtained a good report," cf. Act. 6:3. This verse is explained by the remainder of the chapter. The faith of the Patriarchs was a type of Christian faith, because it was fixed upon a future and unseen good.

3. "The worlds:" so Heb. 1:2.

4. Observe that the tenses are perfects, not aorists.

5. The best MSS. have the participle in the singular. The doctrine negatived is that which teaches that each successive condition of the universe is generated from a preceding condition (as the plant from the seed) by a mere material development, which had no beginning in a Creator’s will.

11:4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying⁶ of his gifts:and by it he being dead yet speaketh.⁷

11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him:⁸ for before his translation he had this testimony, that he pleased God.⁹

11:6 But without faith¹⁰ it is impossible to please him:for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

6. Gen. 4:4. The Jewish tradition was, that fire from heaven consumed Abel’s offering.

7. This has been supposed (compare Heb. 12:24) to refer to Gen. 4:10, but it may be taken more generally.

8. Gen. 5:24 (LXX)

9. Ibid.

10. Without faith — must have faith. The original has this verbal connection.

11:7 By faith Noah, being warned of God¹¹ of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

11:8 By faith Abraham, when he was called¹² to go out into a place¹³ which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

11:9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

11:10 For he looked for a city which hath¹⁴ foundations, whose builder and maker is God.

11. Compare Heb. 5:7.

12. If we follow some of the best MSS., the translation will be, "He that was called Abraham [instead of Abram]."

13. Some of the best MSS. read "place" without the article.

14. Cf. Heb. 12:28.

11:11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when¹⁵ she was past age, because she judged him faithful who had promised.

11:12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude,¹⁶ and as the sand which is by the sea shore¹⁷ innumerable.

11:13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them,¹⁸ and confessed that they were strangers and pilgrims on the earth.

11:14 For they that say such things declare¹⁹ plainly that they seek a country.

11:15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.

11:16 But now they desire a better country, that is, an heavenly:wherefore God is not ashamed to be called their God:for he hath prepared for them a city.

15. Was delivered is not in the best MSS.

16. Exo. 32:13 (LXX).

17. The same comparison is found Isa. 10:22, quoted Rom. 9:27.

18. Persuaded is an interpolation not found in the best MSS. It was originally a marginal gloss on embraced. The latter word cannot be adequately translated in English, so as to retain the full beauty of the metaphor.

19. Speak. The verb is the same in verse 22. The meaning is, "If, in calling themselves strangers and pilgrims, they refer to the fact of their having left their native land." In other words, if Christians regret the world which they have renounced, there is nothing to prevent their returning to its enjoyments. Here again we trace a reference to those who were tempted to apostatize. Such is the meaning of the imperfect.

11:17 By faith Abraham, when he was tried, offered²⁰ up Isaac:and he that had received²¹ the promises offered up his only begotten son,

11:18 Of whom it was said,²² That in Isaac shall thy seed be called:²³

11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

11:20 By faith Isaac blessed Jacob and Esau concerning things to come.

11:21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.²⁴

11:22 By faith Joseph, when he died, made mention²⁵ of the departing of the children of Israel; and gave commandment concerning his bones.

11:23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child;²⁶ and they were not afraid of the king’s commandment.

20. Literally, hath offered.

21. The word means more than "received." (A.V.) His belief in the promises to his pos terity enhanced the sacrifice which ho made

22. "Unto," not "of." (A.V.) "Unto whom" is equivalent to "though unto him."

23. Gen. 21:12 (LXX), quoted also Rom. 10:7

24. Gen. 47:31 (LXX.). The present Hebrew text means, not the top of his staff, but the head of his bed; but the LXX. followed a different reading. The "faith" of Jacob consisted in fixing his hopes upon future blessings, and worshipping God, even in the hour of death.

25. Spake. See verse 15. Joseph’s "faith" relied on the promise that the seed of Abraham should return to the promised land. (Gen. 15:16.)

26. Exo. 2:2 (LXX.). "They seeing that he was goodly." The Hebrew speaks of his mother only.

11:24 By faith Moses, when he was come to years,²⁷ refused to be called the son of Pharaoh’s daughter;

11:25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

11:26 Esteeming the reproach of Christ²⁸ greater riches than the treasures in Egypt:for he had respect unto the recompence²⁹ of the reward.³⁰

11:27 By faith he forsook³¹ Egypt, not fearing the wrath of the king:for he endured, as seeing him who is invisible.

11:28 Through faith he kept³² the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.³³

27. Exo. 2:11 (LXX)

28. The reproach of Christ’s people is here called the reproach of Christ. Compare Col. 1:24, and 2Co. 1:5; also see 1Co. 10:4.

29. Literally, he looked away from that which was before his eyes.

30. Compare verse 6.

31. See Exo. 2:15

32. Perfect.

33. Them, i.e. the children of Israel.

11:29 By faith they passed through the Red sea as by dry land:which the Egyptians assaying to do were drowned.

11:30 By faith the walls of Jericho fell down, after they were compassed about seven days.

11:31 By faith the harlot Rahab perished not with them that believed not,³⁴ when she had received the spies with peace.

11:32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:

11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions.³⁵

11:34 Quenched the violence of fire,³⁶ escaped the edge of the sword, out of weakness³⁷ were made strong, waxed valiant in fight, turned to flight the armies of the aliens.

11:35 Women³⁸ received their dead raised to life again:and others were tortured,³⁹ not accepting deliverance; that they might obtain a better⁴⁰ resurrection:

11:36 And others had trial of cruel mockings⁴¹ and scourgings, yea, moreover of bonds and imprisonment:

11:37 They were stoned,⁴² they were sawn⁴³ asunder, were tempted,⁴⁴ were slain with the sword:they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

11:38 (Of whom⁴⁵ the world was