Julian Pe- Gifts of his Holy Spirit ; and this Testimony is superior Italy. riod, 4775.

to that of Angels; for the future World, which the Gospel Vulgar Æra, 62.

Promises, is not put in subjection to Angels, but to Christ.

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.

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

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

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

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

§ 4. НЕВ, ii. 6—9.
The Apostle, in allusion to the Objections entertained by the

Jewish Doctors against the Divinity of Christ, proves, in
the Words of divine Revelation (Ps. viii. 4–6.) that it
had been predicted that he who was God should visit Man,
and be made lower than the Angels, that all Things
might be subjected to him— At present all Things are
not subjected to him, wicked Men and Angels being
unsubdued by his Power ; but Jesus, in the form of Man,
has tasted Death for every one, and has been crowned
with Glory and Honour, which are sufficient Proofs that
his Power will finally prevail.

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 Thou madest him a little lower than the angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands :

8 Thou hast put all things in subjection under his feet. 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.

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

$ 5. HEB. ii. 10, to the end.
The Apostle shews the Benefits accomplished by the Incar-

nation and Death of Christ-It was the Means appointed
by God for the Redemption of Man ; that both he who



Julian Pe- sanctifies, or makes Atonement, and those who are sanc- Italy.
riod, 4775.

tified, may be of one Nature ; for which cause David 62.

(Ps. xxii. 22. 26.) has predicted he is not ashamed to call them Brethren-By his Incarnation his Brethren are admitted, as I saiah (chap. viii. 18.) has foretold to a new relation to the same heavenly Father- The Children whom Christ was to save being of a mortal Nature, it became Necessary that Christ, who was to die for them, should be of the same Nature, and as their Representative depose the Devil, who had the Power of bringing in Sin and Death on all Mankind, and deliver them from his Bondage-For he took not hold of Angels to redeem them, but he saved from Destruction the Seed of Abraham -It was expedient for Christ to be made like to his Brethren, that he might be a faithful High-Priest in Things pertaining to God, enforcing his Laws, Worship, Justice, and Mercy, fc. and at the same time make an Atonement for Men, delivering them from the Evil and Power of Sin, and obtaining for them, through his Blood, an heavenly Inheritance; and having himself endured the Trials and Sufferings of the human Nature, he is more effectually able to succour those who are tempted, and to judge of its Weaknesses and ImperfectionsThe inference is, that his Incarnation and Death are no Arguments for his Inferiority to Prophets, or Angels-he took upon him the Nature of Man, for Man's Redemption, without any Prejudice to his Divinity.

10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.

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

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

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

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;

15 And deliver them who through fear of death were all their life-time subject to bondage.

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

17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and

§ 6.

Julian Pe- faithful high priest in things pertaining to God, to make Italy. riod, 4775. reconciliation for the sins of the people: Vulgar Æra, 62.

18 For in that he himself hath suffered, being tempted,
he is able to succour them that are tempted.

HEB. iii. 1-6.
The Apostle, after having proved the Superiority of Christ

to Angels, now shews his Superiority as the Apostle and
High-Priest of the New Covenant to Moses and Aaron,
the Apostles and High Priests of the Old Covenant
-Moses was faithful over the House of God, Num. xii.
7. (the Israelites of old) as Teacher, Lawgiver, and
Prophet : bearing Testimony in the Types and Ce-
remonies to Jesus Christ and his Gospel, who is enti-
tled to more Glory than Moses, because he was the Lord
and Builder of that House, of which Moses was only Ser.
vant-Christians are now the House and Family of
Christ, if they continue in his Faith, as the obedient Jews
were the Disciples and House of Moses.

1 Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High Priest of our pro-
fession, Christ Jesus :

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

3 For this man was counted worthy of more glory than Moses, in as much as he who hath builded the house hath more honour than the house.

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

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

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


HEB. iii. 7, to the end.
The Apostle applies this Argument to the Hebrews, in the

Words of the Holy Ghost (Ps. xcv. 7-11.), addressed by
David to the Jews of his timeHe then exhorts them to
take care that there is not in them also an evil Heart of
Unbelief, leading them to apostatize from the Gospel of
Christ, and to exhort each other against the Deceitfulness
of Sin, that they should not prefer Egypt to Canaan, the
Bondage of the World to the Service of God (Num. xiv.
3, 4.)Those only who are stedfast in the Faith can be
Partakers of the Blessings of the Gospel The Necessity
of Perseverance, and immediate Attention to it is shewn,
from the saying of the Holy Ghost, who calls upon them
now by the Gospel, as he did the Israelites of old (Num.



Jalian Pe- xiii. 26. and xiv. 1-31.) to enter into restThere was Italy. riod, 4775. Vulgar Æra,

a Remnant then, as now, who believed, to whom the Pro62.

mises of God were fulfilled Those who were disobedient
and believed not, after repeated Demonstrations of God's
Power, were by their Infidelity excluded by an Oath from
the promised Řest of Canaan (Joshua v. 6.), and perished
in the Wilderness (Num. xiv. 29.)- The Apostle here
implies, that the natural Seed of Abraham were Heirs of
his Covenant only through Faith.

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

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

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

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

11 So I sware in my wrath, They shall not enter into my rest.)

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

13 But exhort one another daily, while it is called Today, lest any of you be hardened through the deceitfulness of sin.

14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end ;

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

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

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

18 And to whom sware he that they should not enter into his rest, but to them that believed not?

19 So we see that they could not enter in because of

HEB. iv. 1-13.
The Apostle remarks on the typical Signification of the Rest

of Canaan-From the Consideration that the Israelites
lost it through Unbelief and Obstinacy, he exhorts the
Hebrews to fear, lest they should also fall short of the
Promise they had receivedThe same Gospel was preach-
ed to the Israelites as to them, by the Types and Shadows
of the Law, and by the Prophets; but not being heard
with Faith, it did not profit themThat there is a Rest
for the Faithful is evident from the Words of Deut. xii. 9.
and is predicted by David That it is not the Rest of God

$ 8.


Julian Pe- which followed the Creation is ceriain, for the Sabbath Italy.
riod, 4775.
Vulgar Æra,

Rest was instituted (Gen. ii. 2. Exod. xxxi. 17.) immedi-
ately after the Foundation of the World; and this Oath
was sworn long after, when the Israelites were in Possession
of the Promised Land, and with it of the Sabbath Rest
(Exod. xvi. 23. xx. 8.)-But they to whom this Rest was
first promised not having entered into it, because of Un-
belief, it was repeated again by the Holy Ghost

Ages after-So as Joshua had not given them the intended
Rest when he put them in Possession of Canaan, there cer-
tainly remains to Believers another Rest of God, a hea-
venly Rest, promised to the Faithful (of which Canaan was
the Type,) not to be enjoyed in this Life, but to be entered
upon after its Works have ceased, a Sabbath Rest with
God— They are admonished to use every exertion of Body
and Mind to enter into the Rest of God, and not after the
Example of Israel of old to fall short of it-He describes
the Word of God now preached to them as a living and all
powerful Principle, taking Vengeance, and more cutting
than any two-edged Sword, penetrating into the Soul and
Spirit, irresistibly separating the accountable Spirit from
the sensitive Soul of Man, and searching the most secret
Thoughts of the HeartThe Omniscience of Christ, the
Judge of Man, to whom they must give account.

1 Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it.

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

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: although the works were finished from the foundation of the world.

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 And in this place again, If they shall enter into my rest.

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 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.

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

3 The apostle here endeavours to prove that the law did not rest in temporal promises, or, as the seventh article expressesit,

« ElőzőTovább »