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that through death he might destroy him who hath the power of death, that is, the impostor;* 15 and might deliver those who, through fear of death, were all their lifetime subject to slavery. 16 For indeed death doth not in any manner take hold of angels; but it taketh hold of the seed of Abraham. 17. Wherefore it was right for Christ in all things to be like his brethren; that he might be a merciful and faithful high-priest in things relating to God, to make reconciliation for the sins of the people.f 18 For in that he himself hath suffered, having been tempted, he is able to assist those who are tempted. Ch. III. 1 WHEREFoRE, holy brethren, partakers of a heavenly calling, consider Jesus the Apostle and High-Priest of our profession; 2 who was faithful to him that appointed him, as Moses also was faithful in the whole of his house. 3 For this fierson was counted worthy of more glory than Moses, inasmuch as he who formed the house hath more honour than the house. 4 (For every house is formed by some one ; but he who formed all [things] is God.) 5 And Moses indeed was
faithful as a servant, in the whole of his house; for a testimony of those things which were to be spoken afterward : 6 but Christ, as a Son, over his own house ; whose house we are, if we keep the confidence and the glorying of our hope firm to the end. 7 WHEREFoRE, as the holy spirit saith, “To-day, if ye will hear his voice, 8 harden not your hearts, as in the provocation, in the day of trial in the desert: 9 where your fathers tried me, proved me, and saw my works forty years: 10 wherefore I was grieved with that generation, and said, “They always err in heart; and they have not known my ways:’ 11 so in mine indignation I solemnly said, “They shall not enter into my rest:’” 12 so Iikewise take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away from the living God: 13 but exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, if we retain the beginning of our confidence firm to the end; 15 while it is said, “To-day, if ye will hear his voice, harden not your hearts, as in the provocation.” 16 For some, when they had heard, provoked : however, not all who came out of Egypt under Moses. 17 But with whom was God grieved forty years 2 was it not with those who sinned, whose carcases fell in the desert : 18 And to whom did he solemnly say that they should not enter into his rest, but to those who believed not : 19 So we see, that they could not enter in, because of unbelief. CH. IV. 1 Let us fear there'fore, lest, a promise being left of entering into his rest, any of you should appear to come short of it. 2 For we have had the glad tidings proclaimed to als, as they also had ; but the word which they heard did not profit them, not being mixed with faith in those who heard it. 3 For we who have believed do enter into rest, as God saith; “So in mine indignation I said, • They shall not enter into my rest:’” although his works were finished from the foundation of the world. 4 For Moses somewhere speaketh thus of the seventh day, “And God rested on the seventh day from all his works.” 5 And in this filace it is said again, “They shall not enter into my rest. 6 Since therefore it remaineth that some must enter therein, and those, to whom glad tidings were first proclaimed, entered not in, because of unbe
not an angel, or *. spirit., The words might be rendered, “Since then the children partook
in common of fles
and blood, he also completely shared in the same.” Im. Ver. note.
* the idolatrous and persecuting power. The death of Christ introduced a dispensation which, by gradually putting an end to heathenism and idolatry, and establishing the doctrine of a future life, abolished the power of death, and raised man above the fear of dissolution. See 2 Tim.i.10 and Wetstein in loco, y
t The expression is remarkable : fic to ixaoxtotal ra: Gazettas, not to propitiate God, but to propitiate the sins of the people. The meaning probably is, q. d. to remove all le obstructions and disqualifications, so that those, who were excluded as sinners from the privi
§eges of the old covenant, might be admitted to the benefits of the new dispensation, and migh be called and made holy. see Theol. Rep. vol. v. p. 164. ispensation, and might
lief; 7 God again limiteth a certain day, saying by David, “To-day,” after so long a time, as it is said, “To-day if ye shall hear his voice, harden not your hearts.” 8 For if Joshua” had given them rest, then God would not afterward have spoken of another day. 9 There remaineth therefore a keeping of rest to the people of God. 10 For he that hath entered into God’s rest, hath rested also from his own works, as God did from his. 11 Let us earnestly endeavour, therefore, to enter into that rest; lest any one fall after the same example of unbelief. 12 For the word of God is lively and energetic, and sharper than any two-edged sword, and pierceth, even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart : 13 nor is there any creature that is not manifest before it: but all things are naked and opened to the eyes of Him with whom we have to do. 14 Having therefore a great High-priest, who hath passed into the heavens, Jesus the Son of God, -let us hold fast our profession. 15 For we have not a High-priest who cannot have compassion for our infirmities; but one who was tempted in all things like ourselves, though without sin. 16 Let us therefore come with confidence to the throne of favour, that we may
• Gr, Jesus: which is the same as Joshua in the Hebrew. Joshua is evidently the Person here obtain mercy, and receive favour for the purpose of seasonable help. CH. V. 1 For every highpriest taken from among men, is appointed for men in things relating to God, that he may offer gifts and sacrifices for sins; 2 being one who can be mildly affected towards the ignorant, and those who wander out of the way; since he himself also is compassed with infirmity. 3 And because of this infirmity he ought, as for the people, so for himself also, to offer sacrifices for sins.” 4 And no man taketh this honour to himself, but he that is called of God, as was Aaron. 5 So Christ also glorified not himself to be made a Highpriest; but God who said to him, “Thou art my Son, to-day I have adopted thee:” 6 as also God saith in another fisalm, “Thou art a priest to the age, according to the order of Melchisedec.” 7 And Christ, when, in the days of his flesh, he had offered up prayers and supplications with a strong cry, and with tears, to him who was able to save him from death, and was heard for his godly reverence, 8 though he was a Son, yet he learned obedience from the things which he suffered; 9 and, having been made perfect, became the author of aionian salvation to all who obey him ; 10 having been called by God a High-priest according to the
11 ConceRNING whom we have many things to say, and hard to be explained, since ye are dull of hearing. 12 For although by this time, ye ought to be teachers, yet have ye need that one should teach you again what are the first elements of the oracles of God; and ye are become such as have need of milk, and not of strong food. 13 For every one who partaketh of milk is unskilled in the doctrine of justification: for he is a babe ; 14 but strong food belongeth to persons fullgrown, even to those who, by use, have their senses exercised to the discernment both of good and of evil. CH. VI. 1 Wherefore let us leave discoursing on the principles of the doctrine of Christ, and go on to perfection; not laying again the foundation of reformation from dead works, and of faith towards God, 2 of the doctrine of baptisms, and of putting on of hands, and of the resurrection of the dead, and of the aionian judgment: 3 and this will we do, if God permit. 4 For with regard to those who have been once enlightened, and have tasted the heavenly gift, and have been made partakers of a holy spirit, 5 and have tasted the good word of God, and the mighty works of the coming age, 6 and yet have fallen away, it is impossible to renew them again to a reformation; since they are crucifying in themselves afresh the son
order of Melchisedec. o
* In, what sense Christ is said to offer a sacrifice for sin for himself is explained in the note
upon chap. vii. 27.
of God, and are thus making of shim a public example. 7 For the land which drinketh in the rain that often cometh upon it, and produceth herbage useful to those for whom it is tilled, receiveth blessing from God: 8 but that which beareth thorns and briars, whose end is to be burned, is rejected, and is about being cursed. 9 But, beloved, though we thus speak, we are persuaded better things of you, and things which belong to salvation. 10 For God is not unjust, so as to forget your work and the love which ye have shown towards his name, in that ye have ministered to the avants of the saints, and still minister. 11 But we desire that every one of you show the same earnestness, to the full assurance of your hope to the end : 12 that ye be not slothful, but imitators of those who through faith and patience inherit the promises. 13 For when God made his promise to Abraham, because he could swear by no greater, he sware by himself, 14 saying, “Assuredly I will greatly bless thee, and I will greatly multiply thee.” 15 And accordingly, when Abraham had waited patiently, he obtained the promise. 16 For men indeed swear by one who is greater: and an oath for confirmation is to them an
end of all gain-saying. 17. In which matter God, being more abundantly willing to show to the heirs of the promise the immutability of his counsel, interposed by an oath: 18 that by two immutable things, in which it was impossible for God to speak falsely, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us; 19 which hofie we have as a sure and stedfast anchor of the soul, and as entering into the fiart within the veil; 20 whither our forerunner, Jesus, hath entered for us, being made a high-priest to the age, according to the order of Melchisedec. CH. VII. 1 For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him, 2 to whom even Abraham gave a tenth fiart of all the shoils, first being by interpretation king of righteousness, and then king of Salem also, (which is, king of peace,) 3 without recorded father, without recorded mother, without genealogy, having neither beginning of days nor end of life,” but resembling the son of God, continueth a priest during life. 4 Now consider how great this man was, to whom even the patriarch Abraham gave a tenth fart of the spoils. 5 And indeed those who are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes from the people according to the law, that is, from their own brethren, though these are descendants from Abraham : 6 but he whose pedigree is not from the same stock with them, received tithes from Abraham, and blessed him who had the promises. 7 Now, without any contradiction, the less is blessed by the greater. 8 And here men who die receive tithes; but there he received them, of whom it is witnessed that he liveth. 9 And, if I may so speak, Levi also, who receiveth tithes, payed tithes through Abraham. 10 For he was yet unborn, when Melchisedec met him. 11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should arise according to the order of Melchisedec, and that he should not be called according to the order of Aaron : 12 For, the priesthood being changed, there is of necessity a change also of the law. 13 Now he of whom these things are spoken belongeth to another tribe, no one of which gave attendance at the altar. 14 For it is manifest that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. 15 And it is still far more evident; because another priest ariseth ac
• of whose father, mother, pedigree, birth, and death we have no acount.—“Wakefield; who prefers this intelligible though free translation of the original to what must appear a strange
paradoxical account to common readers. See his note.
‘he short account of Melchisedec is
contained in Genesis xiv. The writer runs a parallel between Melchisedee and Christ. Mek
chisedec was a priest, though not of a priestly family : have no account: he was a king as well as a priest; and of an order superior to Aaron, virtually paid tithes to Melchisedec in his ancestor Abraham;
of the termination of his priesthood we who In all these respects Melchisedee
is a type of Christ, who is a priest after the order of Melchisedec, and not after the order of
Aaron.”. Im. Wer. note.
cording to the likeness of Melchisedec, 16 who became such, not according to the law of a carnal commandment, but according to the power of an endless life; 17 for the scripture witnesseth, “Thou art a priest to the age, according to the order of Melchisedec. 18 For indeed there is a disannulling of the former commandment, because of its weakness and unprofitableness; 19 (for the law made nothing perfect;) but it was the bringing in of a better hope, through which we draw near to God. 20 And inasmuch as he became a firiest not without an oath; 21 (for they were made priests without an oath ; but he with an oath, through that being who said to him, “The Lord sware, and will not repent, ‘Thou art a priest to the age, [according to the order of Melchisedec);’”) 22 by so much was Jesus made the surety of a better covenant. 23 And they indeed were many priests, because they were not suffered to continue, by reason of death : 24 but this person, because he continueth to the age, hath a priesthood which passeth not from one to another. 25 Wherefore he is also able to save in the fullest degree those who come to God through him, since he ever liveth to interpose for them. 26 For such a high-priest became us, who is holy, harmless, undefiled, separated from sinners, and made higher than the heavens; 27 who needeth not, as the high-priests, daily