Tap.
Vevyovarsey.
Méiroxor rod Xpiorov.
VER. 12-14.} EPISTLE TO THE HEBREWS. 143
disciple of Christ, and so really to belong unto him. But the true and precise importance of the words may be learned from the apostle in his use of those of an alike signification with reference unto Christ himself, Heb. ii. 14: “Because the children are partakers of flesh and blood,”—that is, because those whom he was to redeem were men, partakers of human nature,—xa) airig capurrnoing ereoxe Tov airéy, “He himself in like manner took part of the same.” He was partaker of us, partook of us. How? By taking flesh and blood,— that is, entire human nature, synecdochically so expressed, to be his own, as he expresseth it, verse 16, “ He took not on him the nature of angels, but he took on the seed of Abraham;” that is, the nature of man derived from the loins of Abraham, according to the promise made unto him. How, then, are we partakers of him, partakers of Christ? It is by our having an interest in his nature, by the com- munication of his Spirit, as he had in ours by the assumption of our flesh. It is, then, our union with Christ that is intended, whereby we are made “members of his body, of his flesh, and of his bones,” Eph. v. 30. <A participation of the benefits of the mediation of Christ is included in these words, but not firstly intended, only as a consequent of our intimate union with him. And this the Syriac translation seems to have understood, reading the words by NIPWID DY 3 |W2NNN,—“ We are mingled” (or“mixed”) “with Christ ;” that is, jomed with him, united unto him. And this is that which the apostle puts to the trial, as the hinge on which their present privi- leges and future happiness did entirely depend. And this is the sense which Chrysostom and the Greeks that follow him do fix upon. Saith he, Té gor: wiroyor: yeydvamsy ro Xpsorov; meréevouev adrod, gnaw By eyevoueda. nusig nal wiric, eimep brig wiv xeParr, coma OF Huet, cuyrAnpovowor xa) olocuwos. “Ev oud eomev, &x rig oapnis adrod, Ones, mal en ray boréwy airot-—“ What is it to be ‘ partakers of Christ?” He and we are made one; he the head, we the body, co-heirs and incor- porated with him. We are one body with him, as he speaks, of his flesh and bones.” Sohe. The trial and evidence hereof is declared in the last words, ’Edvrep viv dpyiy vijs iroordcews weyps rérous ReCasav nardoxwuev— If so be that we hold fast” (or “ steadfast”) “ the be- ginning of our confidence unto the end.” So we. It is by all agreed, that, for the substance of it, the same matter is here intended as in verse 6; and that that which is there called zalynuc ris sawidos, “the glorying of hope,” is here termed apy) ris iwocrdoews, | _
“the beginning of confidence;” because it is said of ,//°X7°" each of them that they are to be “kept steadfast unto
the end.” But the expression here used is singular, and hath left an impression of its difficulty on most translations and expositions. Hence hath arisen that great variety that is amongst them in ren- dering and expounding of these words. “ Initium substantiz ejus,”
_
144 AN EXPOSITION OF THE [ CHAP. IIT.
saith the Vulgar; and the Rhemists from thence, “ The beginning of his substance,” adding “his” to the text. Arias Montan. and Erasmus, “Principium substantiz ;’—“ The beginning of substance.” Beza, “ Principium illud quo sustentamur ;’—“ That beginning” (or principle”) “whereby we are sustained.” Castalio, “Hoc argumen- tum ab initio ad finem usque ;’—“This argument from the beginning to the end.” Syriac, “From the beginning unto the end, if we abide in this substance,” or “ foundation.” Ethiopic, “ If we persevere to keep this new testament.” We, “The beginning of our confidence.” By which variety it appears that some know not how to express the words, as not well understanding of them, and that others were not satisfied with the conjectures of their predecessors. Neither are ex- positors more agreed about the meaning of the words. Some by apy) rhs taoordcews understand the gospel, some faith, some hope, some confidence, some Christ himself. Most fix on faith to be in- tended, which they say is termed irdsraoss, or “ substance,” because it is that which supports us, causeth us to subsist in Christ, as the just do live by faith. But it may not be amiss to inquire a little more exactly into the proper emphasis and importance of this ex- pression.
‘Yrécracts properly signifies “substance.” It is applied unto somewhat distinct in the being of the Deity, Heb. i. 8, where it is said that the Son is the “express image of the Father’s hypostasis;” and there it can signify nothing but an especial manner of existence or subsistence in the divine na- ture,—that is, a person; whence the eastern church first, and after the western, agreed in three hypostases in the divine nature,—that is, as we speak, three persons, or three different manners of the sub- sistence of the same individual being. In things human it denotes acts, and not substances. And as it is used only by our apostle, so it is used by him variously; as for confidence, 2 Cor. ix. 4, Ey r7 imoordoes rairn ris nxavyyicews,—In this confidence of boasting ;” whence ours have translated it in this place “ confidence.” And it may be the rather, because as it is there joined with xat-nors, so he maketh use of xatynua in the same subject with this, verse 6. But the iréoraoig of the apostle in that place was not a confidence of boldness, but that infallible certainty which he had of his apostle- ship wherein he gloried. That was it which he stood firmly on, Chap. xi. 1 of this epistle, the apostle maketh use of it in the de- scription he gives of faith; yet so as to denote an effect of it, and not its nature: "Eor 0: wioris, eAriZomtvav ixéoracic,— Faith is the hypostasis of things hoped for;” “Illud quo extant quee sperantur,”— “That whereby the things that are hoped for do exist.” Things that are absolutely in themselves future, absent, unseen, are, as unto their efficacy, use, benefit, fruits, and effects, made by faith present