13. Kriais, a creature) A word quite general : presently after wards we find rtdvra, all things. — SVUKIOV aurov, in His sight) His, GOD'S, ver. 12. The analysis of the statement will be easy, if both of its parts are put in the nominative case : It is GOD, whose word is quick or living : it is GOD, before whom there is no creature that is not manifest. So, in ch. xi. 23, the nomi native case is to be understood : By faith the parents of Moses concealed Moses. Ibid., ver. 30 : By faith the Israelites went round the walls of Jericho, that they might fall down. The omniscience of GOD is laid open to men by the word ; and those who have not the word still feel that omniscient power in their consciences. A remarkable argument for the truth of religion from its efficacy. — rzTpa^^iff^sva) rpa^Xi^u, I throw one on his back, is used in Greek and Latin for 1 lay open. Bodies which lie on the belly are scarcely considered naked, for they cover themselves : those lying on their back are laid open to the view in all their noblest and most distinguishing parts. Show, O man, shame and fear towards thy GOD ; for no veil, no twisting, bending, colouring, or disguise, can cover faithlessness. —
of Him) This again is to be referred to GOD. — vpb$ ov fa/ii with whom we have to do) We have to do with Him, with God, with such a one as is described, ver. 12, 13, [whose face and judgment we cannot escape. — V. g.] We have therefore need of earnestness [ver. 11, Vifov&dintf*ri]k The relative ov, whom, has the power of the demonstrative pronoun : Aoyoc, "ill, concern, busi ness. So the LXX., Judg. xviii. 28, \dyog ovx sffnv avroTf avfyuKou, they had no business with any man ; 2 Kings ix. 5, pot vrp6$ <r& ; comp. Acts xix. 38. There is the same expression in Chrysostom, Kepi hpu<t., p. 336, at 6wyar'&pe$ ruv isp'suv, a/g ovdsis vpos ryv hpuffwriv \6yog, the daughters of the priests, who have no thing to do with the priesthood.
14. "EXOVTSC, having) The exhortation begins in the same way, ch. x. 19, xii. 1. — ouv, therefore) He resumes the proposition which he had laid down, ch. ii. 17. — peyav, great) for Pie is the Son of GOD, higher than the heavens. He is called absolutely in Hebrew phraseology, a High Priest, ch. x. 21 : but here the Great High Priest, greater than the Levitical high pri,est. — &«X»jXt>Mra) who has passed into, not merely has entered the heavens: ch. vii. 26.— xparu/uev, let us hold fast) From. ch. iii. 1
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to ch. v. 3, there are four points explained by Chiasmus, inas much as they contain the doctrine and practical application, the practical application and the doctrine. Look back again, I request, at the summary view (Synopsis) of the epistle.
15. Od, not) The apostle institutes, by Chiasmus, a comparison between the Levitical high priest and Christ, 1) So far as qualities are concerned : 2) So far as calling is concerned. In the first there are an Apodosis and a Protasis ; in the second, a Protasis and an Apodosis : ch. iv. 15, 16, v. 1, 2, 4, 5. — <s\j^ad^ai, to be touched with a fellow-feeling) He is touched ivith a fellow- feeling, as having suffered the same things, Is. 1. 6, 4 : mercy is a cognate noun, ver. 16. The reference is to ch. ii. 17. — ra% aadevtlaig, with our infirmities) A suitable expression : ch. v. 2. The idea of sin, in respect of us, is included ; in respect of Christ, is excluded. The words, without sin, presently after follow. — xatf 6/o-o/oV^ra, in the likeness) Inasmuch as He was made like us ; ch. ii. 17. — xupls apapriag, without sin) So ch. ix. 28 : but how can one, tempted without sin, be capable of sympathising with those who are tempted with sin ? With respect to the understanding, the mind of the Saviour much more acutely perceived the forms of temptation than we who are weak ; with respect to the will, He as quickly repressed their assault as the fire represses a drop of water cast into it. He therefore experienced what power was necessary to overcome temptations. He is capable of sympathising, for He was both tempted without sin, and yet He was truly tempted.