And these things have we observed from the first part of the confirmation of the preceding exhortation, taken from the parity of state and condition between the present Hebrews and those of old, inasmuch as they had both the same gospel preached unto them. The latter part of it is taken from the especial event of giving the promise unto the fathers. And hereof also are two parts:—1. An absolute assertion that the word that was preached unto them “ did not profit them.” 2. That there might be no semblance of reflecting disrespect on the promise of God, as though it could not profit them that heard it, to whom it was preached, the reason of this event and miscarriage is subjoined in these words, “not being mixed with faith in them that heard.”
The subject spoken of in the first proposition is, 6 Aéyos ris axes, “the word of hearing;” which expression being ~ _ general, is limited by ixayy<‘a, the “ promise,” in the Net aie es verse foregoing. Some would have the report of the spies, especially of Joshua and Caleb, to be intended in this expres-
240 AN EXPOSITION OF THE [cHar. Iv.
sion, The people believed not the report which they made, and the account which they gave of the land that they had searched. But, as was said, it is plainly the same with the érayy<d/a, or the “ pro- mise,” in the other verse, as the coherence of the words doth unde- niably evince: “The word of hearing.” Hearing is the only way and means whereby the benefits contained in any word may be conveyed unto us. The intendment, then, of this expression is that which is declared, Rom. x. 17,” Apa 4 alorig 2 cenoys: 4 82 anon Ore pyuaros @eov,—“ Wherefore faith is from hearing, and hearing is by the word of God.” This is the series of these things. The end of the word of God is to ingenerate faith in the hearts of men: this it doth not immediately and absolutely, but by the means of hearing; men must hear what they are to believe, that they may believe. Hence, although the term of hearing be in itself indifferent, yet in the Scripture it is used sometimes for the effect. of it in faith and obedience, as was observed on the last chapter; and sometimes for the proper cause of that effect whereof itself is the means; that is, the word itself. So dxof expresseth MYMY, So Jer. x. 22, MyAow iP, — “vox auditus,” the “voice of hearing;” that is, of the word to be heard. And Isa. li. 1, BNYPY? PONT 1) —“ Who hath believed our hearing?” that is, ‘the word which we propose to them to be heard and believed.’ Neither doth dxo4 barely signify “auditus,’ the “hearing,” or the sense of it, which is all that properly is denoted by that Latin word; but it is used sometimes for the reports of words themselves which are heard: Matt. xxiv. 6, MeAAyjoere dxovew Tortuous, nai anos wroreuuv,—< Ye shall hear of wars, and” (not hearings but) “reports and rumours of wars.” And our translators have made use of a good word in this matter,—namely, report; which may denote either what is spoken by men, or what is spoken of them. And so these words may be distinguished; 6 Aéyog is the word materially, that is here the word of promise, namely, of entering into the rest of God; and 4 dxo7 expresseth the manner of tts de- claration unto men according to the appointment of God; namely, by preaching, so as that it may be heard. And hereon depends our concernment in it. “The word,” 6 Aéyog, may be érayyeAsa, a “ pro- mise” in itself, but if it be not 6 Aéyos rig dxogs, “ the word of hear- ing,’—that is, so managed by the appointment of God as that we may hear it,—we could have no advantage thereby. In sum, é Aéyog Tis dnons, 1S émuyyerin edayyersZouévn, “the promise preached,” and as preached. Of this word it is said, Odx agéancev éxsivoug,— It es rt profited them not,” they had no advantage by it. For ‘ we find that notwithstanding the promise given of enter- ing into the rest of God, they entered not in. And there seems to
VER. 1, 2.] EPISTLE TO THE HEBREWS. 241
be a ws/wors, in the words also. It was so far from benefiting of them, that occasionally it became their ruin. As if he had said, ‘ Consider what befell them, how they perished in the wilderness under the in- dignation of God, and you will see how far they were from having any advantage by the word which they heard. And such will be the issue with all that shall neglect the word in like manner.’
The account of this event closeth the words: Mj cvyxexpayévos rH wiores r0ig dxovcacr 1 observed before that there is some : difference, though only in one letter, in some copies, Ail Vb ass about these words. The Complutensian, with the edi-"”” tions that follow it, reads ovyxexpaévoug, the most cuvyxexpayévog, which is followed by our translation. And this now translators and expo- sitors do generally embrace, though Chrysostom, Theophylact, and (icumenius are on the other side.
The Vulgar Latin renders the last words, “Fidei ex iis quas audi- verunt,” as though its author had read roi dxovodsiow, “the things that were heard.” ‘It did not profit them, because they believed not the things which were heard,” This, though it much changes the words, yet it makes no great alteration in the sense. I shall consi- der what proper sense the words will bear, take them either way, according to the difference of the reading, and then show that which is most proper, according to the mind of the Holy Ghost.