Dead works (vexpav épywv). The phrase only in Hebrews. Comp. ch. ix. 14. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity.
2. Doctrine of baptisms (Samricuav Sidaynv).* Not lay-
* There is a difference of reading: ddaxhv, Westcott and Hort, Weiss: didax fs, Tischendorf, Rey. T. If the latter, the arrangement may be (a) two
Cx. VI.] THE EPISTLE TO THE HEBREWS. 443
ing again as a foundation the teaching (d:day7v) of baptisms. Bamriopds only here, ch. ix.10, and Mk. vii. 4. The common form is Bdwrticwa. Neither word in LXX or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative signifi- cance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.
Laying on of hands. See on 1 Tim. iv. 14. A Jewish and a Christian practice.
Resurrection — eternal judgment. Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doc- trines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. *Avoviov eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall tran- scend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2 Th. i. 9. The phrase eternal judgment N. T.°. Comp. Kpiwa TO wérAXov the yudgment to come, Acts xxiv. 25.
3. If God permit (édvzep émitpérn 6 Oeds). The exact formula N. T.°. Comp. 1 Cor. xvi. 7; Acts xviii. 21. Pagan parallels are trav Gedv Oedovrwv if the gods will ; Oedv érutper-
distinct genitives, of teaching, of baptisms: (b) 6idax%s dependent on Bar- ticpav, baptisms accompanied with teaching - (¢) d:dax%s governing Bamric- pov, teaching of baptisms. (qa) is not in accord with the structure of what precedes and follows, since all the particulars of the foundation are desig- nated by double expressions: (0) is unusual and difficult to explain with the plural BarricuGy, since baptism with teaching would mean Christian baptism, and Barricuéy is not limited to Christian baptism: (c) is preferable if d.dax js is to be read.
444 WORD STUDIES IN THE NEW TESTAMENT. [Cu. VI.
dvrav the gods permitting, and Gedv Bovrouévor if the gods desire. An ominous hint is conveyed that the spiritual dul- ness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impos- sibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.
4. Impossible (advvarov). It is impossible to dilute this word into difficult.
Those who were once enlightened (rods dak dwtic0&- tas). Rend. “once for all enlightened.” “Azaé is frequent in the Epistle. Comp. ch. ix. T, 26, 27,28; x.2; xii. 26, 27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. @orivev in LXX usually to teach or instruct; see Ps. exviii. 130; 2K. xii. 2; xvii. 27. Comp.in N. T. J.i.9; Eph.i.18; ill. 9; Heb. x. 32. Erasmus gives the correct explanation : ‘Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used $wrifew and pwticuds in that sense, and this usage continued down to the Ketormation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, Tpos Tovs péArovtas hativerOar to those who are about to be enlightened ; and justified this name for baptism by this pas- sage and x. 32. The Peshitto translates this passage, “ who have once (for all) descended to baptism.” The N. T. gives no example of this usage.*