7 Thou madest him a little lower than the angels; but thou 8 hast crowned him with glory and honour*, thou hast subjected all things under his feet." Now in that he hath subjected all things to him, he hath left nothing that is not subjected to him. But now we do not see all things 9 subjected to him. But we see Jesus for the suffering of death crowned with glory and honour, who was made a little lower than the angels †, that, by the favour of God, he might taste death for every man . 10 For it became Him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through suf11 ferings. For both Christ that sanctifieth, and those that are sanctified, are all of one Father: for which cause 12 Christ is not ashamed to call them brethren; saying, “I will declare thy name to my brethren; in the midst of 13 the congregation I will praise thee." And again, “I will put my trust in him." And again, "Behold, I, 14 and the children whom God hath given me." Since then the children are partakers of flesh and blood, Christ himself also in like manner partook of them**; that through *"and hast set him over the works of thy hands." R. T. and N. in brackets. This clause is wanting in the Vatican, Clermont, and other manuscripts of note, and is left out in Griesbach's text. This passage is cited from the eighth Psalm, and can therefore be applied to Christ only by way of accommodation. The apostle Paul reasons upon the same passage in a similar manner, 1 Cor. xv. 25--27, which is a presumptive proof that the epistle to the Hebrews was either written by him, or by some person, perhaps Barnabas, or Luke, who was an associate with him, and familiarly acquainted with the apostle's style of thinking and reasoning, † Or, "who was a little inferior to angels,” i. e. by nature, like other men, and not by the voluntary assumption of a human form. See ver. 7. i. e. gratuitous goodness, N. m. To taste death for every man is to die for the benefit of all mankind, Jew and genfile. Sykes. All were admissible into that new covenant, of which the death of Christ was the ratification. ¶ Or, to make the leader of their salvation, who is conducting many sons to glory. ** As the children were human beings, so their deliverer was a being of the same rank, and not an angel, or sup rior spirit. The words might be rendered, 'Since then the children partook in common of flesh and blood, he also completely shared in the same.' death he might destroy him who hath the power of 15 death, that is, the devil*; and might deliver those who, through fear of death, were all their lifetime subject to 16 slavery. For indeed Christ helpeth not angels†; but he 17 helpeth the seed of Abraham. Wherefore it behoved him to be like his brethren in all things; that he might be a compassionate and faithful high-priest in things relating to God, to make reconciliation for the sins of the people]. 18 For in that he himself hath suffered, having been tempted, he is able to assist those that are tempted. CH. III. Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High-Priest of our 2 profession ††, Jesus; who was faithful to him that appointed him, as Moses also was faithful in all the house3 hold of God ‡‡. For this person was counted worthy of more glory than Moses, inasmuch as he who framed the 4 household hath more honour than the household. (For every household is framed by some one; but he who 5 framed all things, is God.) And Moses indeed was faithful as a servant, in all the household of God; for a testimony to those things which were to be spoken after6 ward: but Christ, as a Son, over the household of God ||||; * the idolatrous and persecuting power. The death of Christ introduced a dispensa· tion which, by gradually putting an end to heathenism and idolatry, and establishing the doctrine of a future life, abolished the power of death, and raised man above the fear of dissolution. See 2 Tim. i. 10, and Wetstein in loc. + Or, "For truly it,” i. e. the fear of death, or death itself, “doth not lay hold of" or seize on "angels, but of the seed of Abraham it doth lay hold,” See Theol. Rep. vol. v. p. 164. to be made like, N. "It was right for him in all things to be like unto his brethren." Wakefield. Η The expression is remarkable: εις το λάσκεσθαι τας άμαρτιας, not to propitiate God, but to propitiate the sins of the people. The meaning probably is q d. to remove all legal obstructions and disqualifications, so that those, who were excluded as sinners from the privileges of the old covenant, might be admitted to the benefits of the new dispensation, and might be called and made holy. See Theol. Rep. ibid. ¶ the heavenly calling, N. + Christ, R. T. and N. in brackets. See Griesbach. # See Wakefield, "the household committed to him," N. Gr. " all his household.” Sec ver. 2. 7 whose household we are, if we keep the confidence and the glorying of our hope firm to the end. Wherefore, as the holy spirit saith, "To-day, if ye 8 shall hear his voice, harden not your hearts, as in the 9 provocation*, in the day of trial† in the desert: where your fathers tried me, proved me, and saw my works wherefore I was grieved with that generation, and said, They always err in heart; and they 11 have not known my ways:' upon which I sware in my 12 anger, They shall not enter into my rest :"" so likewise 10 forty years take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away from the living God: 13 but exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness. 14 of sin. For we are made partakers of Christ, if we retain 15 the beginning of our confidence firm to the end; while it is said, "To-day, if ye shall hear his voice, harden not 16 your hearts, as in the provocation." For some, when they had heard, provoked ††: however, not all who came 17 out of Egypt under Moses. But with whom was God grieved forty years? was it not with those who sinned, 18 whose carcasses fell in the desert? And to whom did he swear that they should not enter into his rest, but to those 19 who believed not? So we see that they could not enter in, because of unbelief. CH. IV. Let us fear therefore, lest, a promise being left of entering into his rest ‡‡, any of you should appear to come 2 short of it. For unto us glad tidings have been proclaimed, as well as unto them; but the word which they heard did not profit them, not being mixed with faith in those 3 that heard it. For we that have believed enter into rest||||, * provocation of me, N. when your fathers, N. See ver. 8. + the day of trying me, N. + provoked God: N. #God's rest, N. The writer here represents the state of things under the gospel dispensation as a sabbath, which we enter upon and solemnize by faith in Christ. rest," N. The public version is more correct, "do enter into rest.” “Shall enter into as God saith; "So I sware in my anger, They shall not enter into my rest:"" although his works were finished 4 from the foundation of the world. For Moses some where speaketh thus of the seventh day, " And God rest5 ed on the seventh day from all his works." And in this place it is said again, "They shall not enter into my rest." 6 Since therefore it remaineth that some must enter therein, and those to whom glad tidings were first proclaimed en7 tered not in because of unbelief; God again limiteth a certain day, saying by David, "To-day," after so long a time, as it is said, "To-day if ye shall hear his voice, 8 harden not your hearts." For if Joshua had given them rest, then God would not afterward have spoken of an9 other day. There remaineth therefore a keeping of rest 10 to the people of God. For he that hath entered into God's rest, hath rested also from his own works, as God did 11 from his. Let us earnestly endeavour*, therefore, to enter into that rest; lest any man fall after the same example 12 of unbelief. For the word of God is livelyt and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and 13 intentions of the heart: nor is there any creature that is not manifest before it but all things are naked and opened to the eyes of Him with whom we have to do ‡. 14 Having therefore a great High-priest, that hath passed into the heavens ||, Jesus the Son of God, let us hold fast 15 our profession. For we have not an High-priest who cannot have compassion for our infirmities; but one who was tempted¶ in all things like ourselves, though without 16 sin. Let us therefore come with confidence to the throne of favour, that we may obtain mercy, and receive favour CH. for seasonable help. For every high-priest taken from V. Let us endeavour, N. See Wakefield. Or, to whom we must give account, N. m. † Or, animated. [ through the heavens, Wakefield. among men, is appointed for men in things relating to 2 "God, that he may offer gifts and sacrifices for sins; being one who can be mildly affected toward the ignorant, and those that wander out of the way; since he himself also 3 is compassed with infirmity. And because of this infirmity he ought, as for the people, so for himself also, to offer sacrifices for sins*. 4 And no man taketh this honour to himself, but he that 5 is called of God, as was Aaron. So Christ also glorified not himself to be made a High-priest; but God who said unto him, "Thou art my Son, to-day I have adopted† 6 thee:" as God saith also in another psalm, "Thou art a priest for ever, according to the order of Melchisedec." 7 And Christ, when, in the days of his flesh, he had offered up prayers and supplications with a strong cry, and with tears, to him that was able to save him from death, and 8 was heard for his godly reverence ‡, though he was a Son, yet learned obedience by the things which he suffered ; 9 and, having been made perfect, became the author of 10 eternal salvation to all that obey him; having been called by God a High-priest according to the order of Mel11 chisedec: of whom we have many things to say, and hard to be explained, since ye are dull of hearing. 12 For whereas, by this time, ye ought to be teachers, ye have need that one teach you again which are the first elements of the oracles of God; and are become such as 13 have need of milk, and not of strong food. For every one who partaketh of milk is unskilled in the doctrine 14 of justification: for he is a babe: but strong food belongeth to perfect men¶, even to those who, by use**, have their senses exercised to the discernment both of good and evil. * In what sense Christ is said to offer a sacrifice for sin for himself is explained in the note upon chap. vii. 27. t begotten thee, N. and Gr. called of God, N. Or, and was delivered from fear. |