544 AN EXPOSITION OF THE [CHAP. Vv.
on his own part whatever, that all his dignity might be owned to be of God’s sovereign pleasure. God, therefore, having referred all to Christ, it is our wisdom to do likewise.
Obs. II. As the Lord Christ received all his honour, as mediator, from God the Father, so the ground and measure of our giving glory and honour unto him as such depend on the revelation and decla- ration of it unto us. He was termed, called, and declared of God “an high priest after the order of Melchisedec.” He made him so, which was his honour ; he declared him to be so: whence we ought to give all honour unto him. But this hath been spoken unto elsewhere.
And from the respeet that. these words have unto the precedent verse, we may observe, that,—
Obs. III. It is an evidence and testimony that the Lord Christ was able to be, and is “the author of eternal salvation unto all them that obey him,” because he is “a priest after the order of Mel- chisedec;” that is, his priesthood is eternal.
VERSE 11.
In the 11th verse the apostle enters upon his designed digression. And first he expresseth the occasion and reason of it, taken from the subject or matter which in this place it was necessary for him to insist upon, and the condition, with the former carriage, or rather miscarriage, of them unto whom he spake. Hence he evidenceth the necessity of his digression, which consists in such awakening ad- monitions as they then and we now stand in need of, when we are to be excited unto a due attendance unto spiritual and mysterious truths,
Ver. 11.—Tep? 05 words juiv 6 Aéyos xa! ducepumvevrog Aéyes, gore? vodpol yeyovare THis &xouls.
Tlep! of, “de quo,” “of whom.” The Syriac, P7722 827 52 PL TBB; « of whom, even of the same Melchisedec:” which no other translation followeth. Tloavds amiv 6 Adyos. Vulg., “ grandis nobis sermo.” Rhem., “ of whom we have great speech;” improperly, and unintelligibly. Arias, “multus nobis sermo,” “ we have much to say.” Eras., “multa nobis forent dicenda,” “many things should be spoken by us:” intimating as if they were pretermitted; namely, what might have been spoken. Beza, “ multa nobis sunt dicenda,” “we have many things to say.” Syriac, ryan m2 2 "HT NN72D, “ multa forent verba facienda.” Translat. Polyglot., “we might use many words.” Tremel., ** multus est nobis sermo quem eloquamur ;” “ we have much discourse that we may utter” or “speak:” properly, “ we have many words to be spoken.” Kai ducceyquevros Atyer. Vulg. Lat., “ et interpretabilis ad dicendum.” Valla corrected this translation. Eras- mus first suspected that it was originally in the translation, “ininterpretabilis ;” which, although a barbarous word, yet evidently intends the sense of the original. Hence it is rendered by the Rhemists, “ inexplicable to utter;” which expresseth neither the Latin nor the original. The expositors who follow that translation contend, (whilst the word doth signify negatively, “that cannot be interpreted ;” or affirmatively, “ that needs interpretation;”) with wonderful vanity, as Erasmus
‘VER. 11.] EPISTLE TO THE HEBREWS. 545
manifests, if the word have any signification, it is, “ that which is easy to be inter- . preted,” contrary to the original. Arias, “ difficilis interpretatio dicere.” Eras., “ difficilia explicatu,” “things hard to be explained.” So Beza. Ours, “hard to be uttered; ” difficult to be expounded in speaking. Syr., mopar? SPO, © et labor ad exponendum;” or, as Tremel., “ et occupatio ad exponendum illud;”—. “and it is hard labour to expound it,”—a laborious work. ‘Of whom we have many things to say, and those difficult to beexpounded.” "Evel vadpot yeyevers. Vulg., “ quoniam imbecilli facti estis;” “because ye are become weak,” impro- perly. Arias, “ segnes,” “slothful.” So Erasmus and Beza, “Dull.” Syr, S22, “infirm,” “weak.” Twis éxowis. Wulg. Lat., “ad audiendum,” “ weak to hear.” Arias, “ auribus.” So Erasmus and Beza. But éxo4 signifies the faculty of hearing and the act of hearing, as well as the instrument of it. “ Dull of hearing.” ?
Ver. 11.—Concerning whom we have many things to speak, and difficult to be explained, seeing you are be- come slothful in hearing [or dull of hearing].
There are four things combined in this verse in the way of a sum- mary of the discourse that is to ensue:—1. The subject whereof he would treat; “concerning whom.” 2. The manner how he would treat concerning it; he had “ many things tosay.” 3. The nature of those things, not so much absolutely in themselves as out of respect unto the Hebrews; they were “ difficult to be explained” and under- stood. 4, The reason hereof, namely, because “they were become dull in hearing.”
“Concerning whom ;”—that is, Melchisedec, not Christ; and so the “Syriac” translation expresseth it. But he intends not to treat of him absolutely, neither of his person nor his office. These were things now past, and to search curiously into them was not for the edification of the church. And the apostle had no design to trouble the minds of believers with things unne- cessary or curious. And it had not been amiss if this had been well considered by them who have laden us with so many needless speculations about his person and office ; and some of them directly opposite to the scope and design of the apostle. But the purpose of the apostle is, to treat of him so far and wherein he was a type of Christ, and as such is represented in the story concerning him. Hence some render ep? of, by “de qua re,” “of which matter;” that is, the similitude and conformity between Melchisedec and Christ, which was a great, necessary, and instructive truth.