Karwasirw is of an ambiguous signification. Sometimes it is used for “ desero,” “ negligo,” to “ desert,” “neglect,” or “forsake” in a culpable manner. Frequent instances of this sense occur in all au- thors, And if that sense be here admitted, it confines the meaning of the words unto the latter interpretation; “Lest the promise being forsaken” or “ neglected.” And the sin intended is the same with
that, chap. i. 3, Tydsxabrns dwsriouvres owrnpiags, “Neglecting so great salvation.” Sometimes it is no more than “relinquo;” which is a word é réiv wéowy, of a middle or indifferent signification, and is oft- times used in a good sense. To leave glory, riches, or honour to others that come after us, is expressed by this word. KaraAsirew riy 8é€ay, is to leave glory unto posterity. So Demosthen. contra Mid., Elopipay dad sis dens dv 6 carhp jor xurérerre—“ The glory of the things which my father left unto me.” And Budeus observes, that xaraneirew absolutely is sometimes as much as “ haredem instituere,” “to make” or “leave an heir;” opposed to rapareirew,—for raparsiorsty by rate diadjxous is “to pass any one by in a testament” without a
214 ' AN EXPOSITION OF THE [CHAP. Iv.
legacy or share in the inheritance. Hence zuraAsiuwa is “ resi-
duum,” “ quod reliquum est,” “ reliquize,” Rom. ix. 27. So is Acjuua, “a remnant,” Rom. xi. 5. Thus the apostle renders 80, 1 Kings xix, 18, which is “ to leave a remnant,” “to leave some remaining,” by xarérrrov, Rom. xi 4. See Acts xv. 17. In this sense the word may here well denote the act of God in leaving or proposing the promise unto us;—a promise remaining for us to mix with faith.
I see not any reason so cogent as should absolutely determine my judgment to either of these senses with a rejection of the other; for whether soever of them you embrace, the main design of the apostle in the whole verse is kept entire, and either way the result of the whole is the same, Each of them, therefore, gives a sense that is true and proper to the matter treated of, though it be not evident which of them expresseth the peculiar meaning of the words. I shall therefore represent the intention of the apostle according to each of them.
In the first way, this is the sum of the apostle’s exhortation: ‘The promise that was made unto the people of old as to their entrance into the rest of God, did not belong absolutely and universally unto them alone, as is manifest from the psalm where it is called over, and as will afterwards be made to appear. This promise, for their parts, and as to their concern in it, they disbelieved, and thereby came short of entering into the promised REST. The same promise, or rather a promise of the same nature, of entering into the rest of God, remaining, continuing, and being proposed unto us, the same duties of faith and obedience are required of us ag were of them. Seeing, therefore, that they miscarried through contumacy and un- belief, let us fear lest we fall into the same sins also, and so come short of entering into the rest now proposed unto us,’
In the second way, what is said in the former exposition to be expressed in the words is taken to be granted, supposed, and in- cluded in them; namely, that a promise of entering into the rest of God is given unto us no less than it was to them of old, which is further also confirmed in the next verse. On this supposition, cau- tion is given to the present Hebrews, lest neglecting, rejecting, despising that promise, through unbelief, they fall short of the rest © of God, under his righteous indignation and judgments; as if the apostle had only said, ‘Take heed, lest, by your unbelief rejecting the promise, you fall short of the rest of God.’
I shall not absolutely determine upon either sense, but do incline to embrace the former, upon a threefold account:—1. Because the apostle seems in these words to lay down the foundation of all his ensuing arguments and exhortations in this chapter; and this is, That a promise of entering into the rest of God is left unto us now under the gospel. On this supposition he proceeds in all his follow- ing discourses, which therefore seems here to be asserted. 2. The
VER. 1, 2.] EPISTLE TO THE HEBREWS. 215.
last clause of the words, “Lest any of you should seem to come short of it,” doth primarily and directly express the sin, and not the punish- ment of unbelievers, as we shall see afterwards; the promise, and not the rest of God, is therefore the object in them considered. 3. The apostle, after sundry arguments, gathers up all into a conclusion, verse 9, “There remaineth therefore a rest to the people of God;” where the word d&roAsireras (of the same root with this) is used in the sense contended for in the first interpretation.
This, therefore, I shall lay down as the import of these words,— ‘There is yet on the part of God a promise left unto believers of entering into his rest.’
“Of entering into his rest.” What is this rest, this rest of God, the promise whereof is said to “be left unto us,’"—that says, is, unto them to whom the gospel is preached,—is nextly ci» xardéaav- to be inquired into. ou aired.