488 AN EXPOSITION OF THE [CHAP. ILE.
3. Especial reasons relating unto his general argument, taken from express testimonies of Scripture, verse 7-11, and the dealings of God towards others failing in the duty exhorted unto; which he pursues at large in the next chapter. The whole, therefore, of this chapter is a pathetical exhortation, pressed with many cogent reasons, unto constancy and perseverance in the faith and obedience of the gospel.
ie ” ay No it ae OL 3 , ,
Ver. Al 2.—' Obey, AOEADO! UYIOL, AARGEWS ETOUPUYIOU METOVOI, HOT VO noure rov arbororoy nal apylepia THS Smoroying nuav, Kprordvy “Iycovv- TOT OTe Tw TonouVTI aUTIV, Wo xa! Mauans ev CLAW THe ofdw wITOD.
The Vulgar leaves out Xpsorov, “ Christ;” all ancient copies and translations beside retain it.
“Oéey, that is, “ unde,” properly “from whence.” But these words are used as illatives; as “ proinde,” “itaque,” “quamobrem,” “ quocirea,” “ quare;” all which are made use of by translators in this place,—* wherefore.” Respect is had unto the preceding discourse, from whence the apostle infers his ensuing exhor- tation: ‘ Seeing that things are thus, that the author of the gospel is such an one as hath been described.’
Kagoeas exovpaviov, “vocationis ceelestis,” “of the heavenly calling.” Syr., 127 x24, “ which is from heaven.” Some render it, “ supra-ccelestis,” “above the heavens;” as éxix$ovie are things upon the earth, and so above it. And Plato, Apolog. Socrat., opposeth 72 vo y4v, “things under the earth,” and ro éov- pévie, “things above the heavens.” And this word is almost peculiar unto our apostle, being used frequently by him in this and his other epistles, and but twice besides in the whole New Testament, Matt. xviii. 35; John iii. 12. See 1 Cor. xv. 40, 48, 49; Eph. i. 3, 20, ii. 6, iii. 10, vi. 12; Phil. ii. 10; 2 Tim. iv. 18;
Heb. vi. 4, viii. 5, ix. 23, xi. 16, xii. 22. And as he useth this word frequently, opposing it to grlyetos, so he expresseth the same thing in other words of the same signification: Phil. iii. 14,9 dvw xAgois, “ the supernal calling ;” that is,
érovedvios. Hor ovpevos, stich Aristotle, de Mund., is rov xcsov +0 eva, Ocod oixnarypiov, “ that of the world which is above, the dwelling-place of God.” And as our apostle opposeth ra éxoupmvia, * heavenly things,” so he doth also ra avo, “things above,” absolutely, unto 72 ex! ras y%s, “things that are on the earth,” Col. iii, 1,2. This phrase of speech is therefore the same, and peculiar unto our apostle. And both these expressions denote God, the author of this calling, who is ppt Dy, Job xxxi. 28, “ God above; @cds ex! ravrav, “God over all,” Eph. iv. 63 ésrovpéyeos, “ heavenly,” Matt. xviii. 35.
Méroxyor, “ participes,” “ partakers ;” “consortes,” Beza. To the same pur~ pose, Syr., PM POST, “ who are called with an holy calling,” omitting the force of this word, intended to express their common interest in the same calling. The signification of this word was declared on chap. ii. 14. The matter intended is fully expressed by the same apostle, Eph. iv. 4, “Ev cua xl ty Iveta, xabac nol Enrngdnrs ey perce erorids ris xAgoswg Ywav,—~ One body and one Spirit, even as ye were called in one hope of your calling;” that is, partakers of and com- panions in the same heavenly calling.’
Karevonours, “ considerate,” “ contemplamini,’—* consider,” “ meditate on.” Kaeravotw is properly “ animadverto,”—to set the mind diligently to mark and consider, so as to understand the thing considered; whence it is often rendered (as by Cicero) by “ intelligo,” and “ perspicio,” “to understand,” and “ perceive.” See Rom. iv. 19, where it is denied of Abraham. “ Consider diligently.”
Tov éxcoroacv, “ apostolum,” “legatum,’— the apostle,” “legate,” “ ambas-
VER. 1, 2.] EPISTLE TO THE HEBREWS. 489
sador.” Syr., 827 7H9, “hune apostolum,” “this apostle.” He is so only; he that was “sent of “God,” namely, to the work of revealing him by the gospel.
And by a periphrasis hereof he often describes himself, calling his Father roy daro- oreinevre, “ him that sent him.” Ethiopic, “apostolum vestrum,” “your apostle.”
Kal dpyrepece, “et pontificem,” “and the high priest,” or “chief priest ;” Syr.,=7 7722, “ prince of priests ;” whereof we have spoken before, chap. ii. 17.
Tis cuoroyias quay. “Omoaroyie is properly a “ joint agreement,” “consent,” or “concurrence” in the declaration of any thing. It is used also in good authors for a“ convention,” “covenant,” or “agreement.” Syr., 7707, “of our confession;” and so the Vulgar, “ confessionis nostr:” both with respect unto the Greek transla- tion of the Old Testament, wherein 72) in Hiphil, signifying properly “to cele- brate,” “to praise,” to set forth praise "by words, is constantly rendered éZoyso- aoyeo, “to confess.” Hence these words of our apostle, 2 Cor. ix. 13, AogéZovres roy Ocoy eal rn vrorayn Tig Cmoroyias dmuy sis TO sdayytrsoy TOU Xpiorov, are yendered by the Vulgar, “Deum glorificamus quod subjecti sitis confessioni evangelii;’—“ We glorify God that you are subject to the confession of the gos- pel;” very imperfectly, and without any clear sense. “The subjection of your profession ” is a Hebraism for “ professed subjection,” as ours well render the words. “Omoroyza is but once used in the New Testament for to “confess,” 1 John i, 9, any otherwise than as to confess is coincident in signification with to pro- fess or make profession. And this hath obtained in common use; whence the doctrines that men profess, or make profession of, being declared, are called their confession, or the confession of their faith. So our apostle calls it rqy xerdgv Gono lay, “that good confession,” 1 Tim. vi. 12, 13; and absolutely ray ¢noro- yiav, “profession,” chap. iv. 14 of this epistles; and rqy dworoyiay THs tAxi(00s, chap. x. 23, “the profession of hope.” And it is to be observed that this word also is peculiar unto our apostle, and by him frequently used. It is public or joint profession. Some copies of the Vulgar read “ vestra,” “ your” profession, but without countenance from ancient copies or translations.