If we read svyxexpupévovs, it refers to éxsivovs, and is regulated thereby: “Those who were not mixed with the faith of them that heard.” And this seems to exclude the in- eres terpretation of Chrysostom, which Theophylact, who not only follows him almost constantly, but also transcribes from him, professeth that he could not understand. For he would have “those who were not mixed” (for he refers it to the persons of men, and not the word preached) to be Caleb and Joshua; who, saith he, mixed not themselves with the company of the rebellious and disobedient upon the return of the spies. And this, he saith, “they did by faith ;” they kept themselves from the company of them who heard the word and were disobedient. But this interpretation overthrows itself ; because if cvyxexpauévoug be regulated by éxsfvoug, it is evident that those who did not so mix themselves had no profit by the word. For the word preached did not profit them who were not mixed; which could not be spoken of Joshua and Caleb. But it may not be amiss to consider the words themselves of these authors, which yet I do not usually. Thus, therefore, treats Chrysostom on the place: "Hxovsuy xdxeivor, Onoiv, aiowep just axolousy, GAA oddev OpErog aires yeyoves uhh roivey vowioure bri dad rod dxobew rou xnplywaros WHEAT oeobe> txei xc&xeivor Fxovcay GAR’ obdiv dardvaxro, Zre1d) uy Exiorevoay of ot” wep) XGALE xal "Inooty ixesd) ur cuvexpadnoay roig amxiorhouc, Touréoriy, 0d auvepaivnsay, diEQuyov viv nar’ Exsivwy eveyxleloay rinupiave xu? Opa v4
VOL, XXI.
242 AN EXPOSITION OF THE [ CHAP. Iv.
Javuaorirr obn eimev od cuvepwrnouv GAN’, od ouvenpaddnouy rouréor dord- oidormg Oornoay éxeivov mavrav win nal ray abray yawn eoxnxdrwvy— “They also heard, even as we hear; but it profited them not. Do not therefore suppose that you shall have any benefit from a mere hearing of preaching; for they also heard, but it profited them not, because they believed not. But Caleb and Joshua, because they con- sented not unto them who believed not, escaped the punishment which was inflicted on them. And this is admirable: he says not they did not consent, but they were not mixed; that is, without sedi- tion they separated themselves from them who were of one and the same mind.” It is evident that he refers “mixed” to persons, not things, and so seems to have read cvyxexpoévoug. But those who were not so mixed he makes to be Caleb and Joshua, when it is plain that the word profited not them who were not so mixed, if that term be to be applied to persons. Hence was the modest censure of Theophylact upon this passage; for having repeated it, he adds, Totro 6%, xar& rhv weycany abrod nal Badbelav copiav, 6 éylog obros cimev Euol yodv dvakip on Zdwne voqoous was add sixev-— Thus speaks that holy man, according to his great and deep wisdom; but to me unworthy, it is not given to understand in what sense he spake it.” His own sense he otherwise expresseth; saith he, Mj cvynenpamévous TH Tore: Trois dnovowo!, ToUr Ears ur) evwdEvras, Ln CUM—pOYnoaNTas mepl TIS miorems Tors dnovouoW, GAN croppaytvras airwv-—that is, “They were not united, they agreed not in faith with them which heard, but were divided from them.” Sundry others follow this interpretation. And according to it ro7g dxoveaor denotes the “ obedient hearers,’—those who so heard the word of promise as to believe it, and to yield obe- dience unto God on that account. According to which construction this must be the importance of the words: ‘The word preached pro- fited them not, because they did not associate, or join themselves to, or mix themselves with, those who, hearing the word, believed and obeyed the voice of God.’
If this be the sense of the words, the whole congregation is blamed for a wicked separation from two single persons, who abode constant in the faith of the promise of God. They sinned in that they would not join themselves unto them, nor unite with them in that profes- sion of faith and obedience which they made. Neither their num- ber nor their agreement among themselves could free them from schism, sin, and punishment. They would not unite themselves unto those two persons who abode in the truth, and so perished under the indignation of God thereon.
And these things are true; but I judge them not to be directly intended in this place. For the reading before mentioned, of ovyxs- xpajuevog, Which must refer to 6 Aéyos ris axons, “ the word preached,” and not to any person or persons, is confirmed by most ancient
VER. 1, 2.] EPISTLE TO THE HEBREWS. 243
copies, and followed by most ancient translations. Besides, the sense of the words, which in the other way is dark and involved, in this is fall, clear, and proper; for,—
1. The other sense binds up the intention of the words unto that particular time, season, and action, when the people murmured upon the return of the spies that went to search the land. This, indeed, was a signal instance of their unbelief, yet the whole of it in refus- ing the promise is not to be restrained unto that instance. For our apostle is declaring that in their whole course they did totally and finally reject the promise.