Annotations on the New Testament

Annotations on Chap. XI.

[ a] V. 1. Substance ] The use of this word 〈 in non-Latin alphabet 〉 , both here and in the other places of the New Testament, will appear by observing the Greek rendering of the Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 from it. The word signifies to hope, and in Piel to expect with some confidence, and so to stay and wait for anything, generally rendered by the Targum 〈 in non-Latin alphabet 〉 and he expected, Gen. 8. 10, and 12. but sometimes by 〈 in non-Latin alphabet 〉 ansi sunt, Ezech. 13. 6. they took confidence. Now this word Mic. 5. 7. is by the Greek translators rendered 〈 in non-Latin alphabet 〉 , where the Hebrew 〈 in non-Latin alphabet 〉 he shall hope in the sons of men, is by the Targum rendered 〈 in non-Latin alphabet 〉 he shall expect, we render it, wait for them. The sense beareth depending on them for aid, and so subsisting in them, and that is the literal notation of the 〈 in non-Latin alphabet 〉 Thus likewise the Noun 〈 in non-Latin alphabet 〉 , hope, Lam. 3. 18. expectation, waiting, is rendered 〈 in non-Latin alphabet 〉 Psal. 39. 8. and so in the books of Esdras, 2 Esdr. 8. They who have not 〈 in non-Latin alphabet 〉 the hope, or confidence, of good works (that 〈 in non-Latin alphabet 〉 in Plutarch ) that great treasure of confidence, that ariseth from well doing. Agreeable to this notion of the word is the acception of it in every place of the New Testament, (save only that Heb. 1. 3. where speaking of Christ he is called 〈 in non-Latin alphabet 〉 , the character of his subsistence. ) Thus 2 Cor. 9. 4. 〈 in non-Latin alphabet 〉 that we be not put to shame in this confidence of boasting, that is, in having had that confidence of their liberality and readiness, as to boast of them in that behalf. For to that belongs that great shame, in case his confidence should miscarry, as that hope which is rightly grounded upon firm promises 〈 in non-Latin alphabet 〉 doth not put to shame, saith the Apostle, Rom. 5. 5. and to the same purpose c. 9. 33. To the same sense is that in the same words c. 11. 17. which is explained after by 〈 in non-Latin alphabet 〉 , If any have confidence, I also have confidence, according to that mentioned from the Targum, Ezech, 13. where the Hebrew answerable to 〈 in non-Latin alphabet 〉 is rendered daring; and so Polybius seems to have used the word 〈 in non-Latin alphabet 〉 for courage and valor or good assurance. So oft in Diodorus Siculus, 〈 in non-Latin alphabet 〉 , a dream raised him to this confidence, giving him a vision of great advancement and glory, and 〈 in non-Latin alphabet 〉 , he incited them to keep the constancy, or courage, of Philomelus. So in Josephus, 〈 in non-Latin alphabet 〉 their immutable courage or constancy. Thus Cicero defineth Faith, Fides est dictorum conventorúmque constantia & veritas, It is a constancy and truth of all that hath been said and agreed. And so the Hebrew and Chaldee word for faith 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and so also the Arabic 〈 in non-Latin alphabet 〉 signifies firmness, constancy, stability. So Heb. 3. that which is v. 6. 〈 in non-Latin alphabet 〉 , if we hold fast the confidence and the boasting of hope firm until the end (as the condition of being Christians or the household of Christ ) is expressed v. 14. in this other phrase, little differing from it, 〈 in non-Latin alphabet 〉 If we hold fast the beginning of confidence, that is, that confidence exemplified to us by Christ, which we had from the beginning, firm unto the end. And so here, faith is 〈 in non-Latin alphabet 〉 , the expectation (or dependence, or confidence, or the confident expectation ) of things hoped for by us, (and this opposed to the 〈 in non-Latin alphabet 〉 falling off, or cowardly behavior, mentioned in the conclusion of the former Chapter;) the promise of Christ being the object as of our hope so of our faith also, and differing very little in that particular, but that faith seems to be the greater adherence, to have the less of doubting, the more of confidence in it.

[ b] V. 3. Not made of things which do appear ] 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 things that appear not seems to denote the earth, Gen. 1. 2. in that state when 'tis said to be tohu vabohu, without form and void, or, as the Septuagint render it, 〈 in non-Latin alphabet 〉 , invisible, not to be seen.

[ c] V. 13. And were persuaded ] The words 〈 in non-Latin alphabet 〉 , and being persuaded, which are added in some Copies between 〈 in non-Latin alphabet 〉 seeing, and 〈 in non-Latin alphabet 〉 and embracing, are wanting in the ancient MSS. of the greatest reputation, and, besides others mentioned by other men, in a very ancient one of Mag. Coll. in Oxford.

[ d] V. 20. By faith Isaac blessed Jacob ] Some difficulty here is, where it is said of Isaac that by faith concerning things to come he blessed Jacob and Esau, to what part of the story in Genesis it shall belong. In ch. 27. he blesseth Jacob, v. 28, 29. God give thee of the dew of heaven—Let people serve thee, and nations bow down to thee: be lord • ver thy brethren, and let thy mothers sons bow down to thee— But it will, first, be hard to affirm, that he here blessed Jacob by faith, when it is evident he knew not that it was Jacob whom he thus blessed; and secondly, Isaac thinking verily that it was Esau whom he thus blessed, it could not be an act of saith in him, or reconcilable with that which God had revealed to Rebecca, c. 25. 23. ( that the elder should serve the younger ) thus to pronounce or foretell of Esau, that he should be lord over his brethren. For these two reasons it, will not be fit to refer this of the Apostle to that part of the story wherein blind Isaac, contrary to his intention, thus blessed Jacob. The next passage in the story will, I suppose, be much more commodious for the turn, when upon Esau's coming with his venison, Isaac finds himself to have been abused, and trembling very exceedingly, tells him that Jacob had brought him venison already, and he had eaten and blessed him, yea and he shall be blessed, v. 33. and again, v. 37. that he had made Jacob his lord, and given him all his brethren for his servants. Where Isaac discerning what he had done, though by mistake, remembers the Oracle that God had delivered before their birth, and considering how punctually the blessing thus given to Jacob by him did agree to that, he doth now by faith resolve, that so it should certainly be, that what his affection had designed to Esau, was by God promised to Jacob, and consequently should irreversibly belong to him, and thereupon he confirms it anew to Jacob, Yea and he shall be blessed, and I have made him thy lord. And so this was the blessing wherewith by faith Isaac blessed Jacob. Then for his blessing of Esau, that visibly follows, v. 39. Thy dwelling shall be the fatness of the earth. —(and in the body of it again inserted a farther confirmation of Jacob's blessing, by telling Esau, thou shalt serve thy brother, v. 40.) and it shall come to pass that when thou shalt have the dominion, thou shalt break his yoke from off thy neck. Where it must farther be supposed that Isaac, beyond that prediction before their birth, that the elder should serve the younger, had received from God another Oracle concerning his two sons, that as the posterity of Jacob, the Jews, should have the preeminence and dominion for some time over the Edumaeans, the posterity of Esau, so in process of time, the Jews should be brought down, and so the Edumaeans be quitted of that yoke; and accordingly Isaac foretelling this is here as truly said to have by faith blessed Esau. And this perhaps was it upon which Isaac before had pronounced that blessing upon him which he took to be Esau, Be lord over thy brethren —which though, in respect of the times next ensuing, it were true of Jacob (and accordingly was in God's providence thus directed to him) yet in respect of the latter times, when the Jews should be brought low, was to be truly appliable to Esau, and so might by faith be designed by Isaac to him.

[ e] V. 21. Top of his staff ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both a bed and a staff, perhaps anciently the very same word for both, though now Grammarians have pointed it diversely, and made a difference of sound also betwixt them. The Jerusalem Targum reads it, Laudes Dei cecinit super spondam suam, He sang the praises of God upon his bed-stead. The Greek here follows the Septuagint's translation, and there is no question of the truth of it: and indeed it may well be that both notions of the Hebrew may here stand, and the truth be, that arising out of his bed, he sat on it, and lean'd, as sick persons do, upon his staff, for we after read, that he gathered up, or returned again, his feet into the bed, Gen. 49. 33. which is a sign that he was before risen out of it, and sat on the side with his feet on the ground, which was very fit for this posture of leaning on his staff.

[ f] V. 29. Passed through ] 〈 in non-Latin alphabet 〉 doth not here signify to go from one side to the other, quite through, or cross the sea (for the Israelites journeying makes it appear that they did not so) but to go in into part of the channel, Exod. 14. 22. and pass on there a good way in the midst, v. 29. and then to come out again on the same side; for so the Israelites did, as appears by the story. This is expressed Psal. 137. 14. by God's dividing the Red sea, and leading them 〈 in non-Latin alphabet 〉 , by, or through, the midst of it, agreeably to what is now said.

[ g] Ib. The Red sea ] That sea through part of which the Israelites passed (and in which the Egyptians were drowned) is in the Hebrew styled 〈 in non-Latin alphabet 〉 mare algosum, the sea that was so full of weeds, &c. (See Psal. 106. 7. and 137. 13.) By the side or shore of this sea did the posterity of Esau or Edom dwell. Now Edom is by the Septuagint called 〈 in non-Latin alphabet 〉 red, because as that comes from the Hebrew 〈 in non-Latin alphabet 〉 red, with a very little change of one letter 〈 in non-Latin alphabet 〉 inserted 〈 in non-Latin alphabet 〉 , so from 〈 in non-Latin alphabet 〉 red doth the word 〈 in non-Latin alphabet 〉 also vary as little. From hence also (and not from Erythraeus a king drowned there, as Diodorus Siculus saith) it is that this sea is by them rendered 〈 in non-Latin alphabet 〉 in those places of the Psalmist (and elsewhere,) where the Hebrew only have 〈 in non-Latin alphabet 〉 the weedy sea, and accordingly it is here retained 〈 in non-Latin alphabet 〉 , meaning that Edumaean sea, which by analogy would rather be styled 〈 in non-Latin alphabet 〉 then 〈 in non-Latin alphabet 〉 , the Erythraean or Edumaean, then the Red sea.

[ h] V. 35. Tortured ] What is here meant by 〈 in non-Latin alphabet 〉 I shall propose by way of conjecture, by these steps and degrees. That this punishment was that inflicted by Antiochus on the Maccabees there is little question, the many circumstances here agreeing with those there do make it manifest: as first, the word 〈 in non-Latin alphabet 〉 here, and there; secondly, their not accepting deliverance here, set down there distinctly, 2 Mac. 6. 30. then thirdly, the mention of a better resurrection here, compared with that their comfort there, c. 7. 9. and fourthly, the 〈 in non-Latin alphabet 〉 contumelious usages here, v. 36. and there 2 Mac. 7. 7. such as are mentioned 1 Sam. 31. 4. and are defined by Sophocles in Antigona, 〈 in non-Latin alphabet 〉 , to kill and insult on the dead, and use him contumeliously; so fifthly, 〈 in non-Latin alphabet 〉 stripes here, and there v. 30, &c. sixthly, the 〈 in non-Latin alphabet 〉 trial of contumelies here, and there the narration how those 〈 in non-Latin alphabet 〉 were to try whether they would persist or no; seventhly, the word, whether 〈 in non-Latin alphabet 〉 tried, or 〈 in non-Latin alphabet 〉 scorched, here v. 37. If it be the former, then it refers to 〈 in non-Latin alphabet 〉 trial, forementioned; if the latter, then to the burning them alive, and frying them in a pan, 〈 in non-Latin alphabet 〉 , 2 Mac. 7. 5. This being premised for the general explication of this word and those that follow, 'tis in the next place observable that Aristophanes hath this passage, 〈 in non-Latin alphabet 〉 , where the Scholiast hath observed two significations of the word 〈 in non-Latin alphabet 〉 , which Phavorinus hath borrowed from him; first, for 〈 in non-Latin alphabet 〉 , an engine of wood upon which they punished men in this manner, 〈 in non-Latin alphabet 〉 , for this was a kind of punishment, that is, 〈 in non-Latin alphabet 〉 was so; secondly, 〈 in non-Latin alphabet 〉 , cudgels with which they were beaten in their judicatories, or, as Hesychius and Soudas add, 〈 in non-Latin alphabet 〉 , are stricken very strongly. Thirdly, it may be observed, that here 〈 in non-Latin alphabet 〉 is joined by Aristophanes with 〈 in non-Latin alphabet 〉 , and that 〈 in non-Latin alphabet 〉 are in that Scholiast, wooden yokes or clogs (for so 〈 in non-Latin alphabet 〉 is turned into English by the change but of i into g, which is an ordinary transmutation, and easy for the sound, i and g having the same sound in many words) hanged to the neck, and mentioned Jer. 28. 14. where it signifies such a yoke of iron with such a wooden clog fastened to it, which both bound in the neck close, and bowed the head down, and made it 〈 in non-Latin alphabet 〉 (from whence 'tis named;) and 'tis mentioned also by Aristotle, Pol. 5. 〈 in non-Latin alphabet 〉 , to be bound in the market-place with this yoke. This being also observed, 'tis fourthly to be considered, that in Lucian 〈 in non-Latin alphabet 〉 are put together, as in Aristophanes 〈 in non-Latin alphabet 〉 and therefore probably that 〈 in non-Latin alphabet 〉 in the former acception, for 〈 in non-Latin alphabet 〉 , the wooden instruments on which they were punished, are the same that 〈 in non-Latin alphabet 〉 wheels in Lucian. To which purpose we find in ancient Authors, that tympanum is machinae ad aquam, lapides, &c. in altum subvehenda parata, an engine to lift up water, stones, &c. mentioned oft by Vitruvius in this sense, and Nic. Perottus Cornucop. p. 34. by which it appears, that it was a wheel with teeth, like that upper great wheel in a mill, which causes the going about of the mill-stone. After this form, with no great difference, 'tis most probable was the 〈 in non-Latin alphabet 〉 on which men were punished, viz. a wheel on which the man was tied, and so fetched up on high; and therefore Soudas adds 〈 in non-Latin alphabet 〉 he is hanged, and Hesychius, 〈 in non-Latin alphabet 〉 , they were hanged, they were carried about in a sphere. This wheel was a kind of engine on which any were tormented, and no question that which is mentioned 2 Mac. 6. 28. 〈 in non-Latin alphabet 〉 , he came presently to the torment, and v. 19. 〈 in non-Latin alphabet 〉 , he came voluntarily to the torment. From this custom of hanging malefactors upon the tympanum, it is that Celsus in Origen. p. 81. speaking of Christ, calls him 〈 in non-Latin alphabet 〉 , a most infamous person, put to death upon the tympanum, thinking his hanging on the cross to be that upon the tympanum. When the malefactors were thus hanged or fastened to the tympanum, 'tis observable in the fifth place, that other punishments followed: first, flaying, whereupon in Hesychius 〈 in non-Latin alphabet 〉 is flay'd is set to the explication of it; and so 2 Mac. 7. 7. 〈 in non-Latin alphabet 〉 , they pulled off the skin with the hairs (and so in Agathias t. 4. p. 128. where he discourseth of the antiquity of that punishment, & fetcheth it from Sapores King of Persia: ) then secondly, upon examination of the person, and not yielding, but still holding out against the torment, they proceeded either to 〈 in non-Latin alphabet 〉 , cutting off the extreme parts, hands and feet and tongue, or to 〈 in non-Latin alphabet 〉 , rack, c. 7. 8. which was by blows inflicted with a cudgel or tympanum, c. 6. 30. (and therefore 1 Sam. 21. where the Septuagint read 〈 in non-Latin alphabet 〉 , Aquila reads 〈 in non-Latin alphabet 〉 beat him) and these blows were to death, as in the Maccabees 'tis clear, 〈 in non-Latin alphabet 〉 , being ready to die with the blows, and again when he saith, 〈 in non-Latin alphabet 〉 , I am grievously pained with those blows, it follows presently 〈 in non-Latin alphabet 〉 , he died, v. 31. From this use of the cudgel in this punishment of 〈 in non-Latin alphabet 〉 , it is that Polybius for 〈 in non-Latin alphabet 〉 sets 〈 in non-Latin alphabet 〉 to bea • with cudgels, in respect of this one part of that punishment, not but that it had much more in it beside, as beside 〈 in non-Latin alphabet 〉 rack and 〈 in non-Latin alphabet 〉 cutting off the extreme parts, formerly mentioned, (it seems by the story of the Maccabees ) 〈 in non-Latin alphabet 〉 frying or broiling. By what hath been said it appears that this punishment was, first, very Painful, secondly, Contumelious, thirdly, Capital. First, very Painful; so Aristot, Rhet • 2. c. 5. mentions 〈 in non-Latin alphabet 〉 , men that are under that punishment, as those that think themselves 〈 in non-Latin alphabet 〉 , to have suffered all the sad measure imaginable, and 〈 in non-Latin alphabet 〉 , made soullesse and senseless for what is behind. Secondly, most Contumelious; for so 1. 3. Mac. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , that punishment was a most shameful torment. Thirdly, Capital; bringing death finally, though slowly, and therefore is named by Aristotle Rhet. 2. 5. among those things which have no 〈 in non-Latin alphabet 〉 hope of escaping, and he reckons Antiphon the Poet for one, c. 6. who 〈 in non-Latin alphabet 〉 , being thus punished by Dionysius, asked one of his companions jestingly, who of the spectators should see them tomorrow • : so in Maccabees, 〈 in non-Latin alphabet 〉 , c. 6. they die with it; and so the King of Babylon, the third after Nebuchadnezzar, as Eusebius cites it out of Polyhistor, 〈 in non-Latin alphabet 〉 , was so used by his friends, and then it presently follows 〈 in non-Latin alphabet 〉 , and dying, &c. which is repeated in like manner by Berosus 1. 3. 〈 in non-Latin alphabet 〉 in the Fragments set out by Jos. Scaliger, where yet for 〈 in non-Latin alphabet 〉 in Ensebius, we find 〈 in non-Latin alphabet 〉 , who, faith Scaliger, was certainly Belshazzar, of whom saith Justin Martyr from Dan. 5. 〈 in non-Latin alphabet 〉 the beast was put to that death, for which we now read in the Greek copy 〈 in non-Latin alphabet 〉 he was killed, and no more. Megasthenes out of Abydenus calls him 〈 in non-Latin alphabet 〉 , and saith he died 〈 in non-Latin alphabet 〉 , by a violent death, and adds no more. See Scaliger in those Fragments in the end of the book De emend. Temp. p. 4. By all this it appears that this was a punishment used among the Grecians and Babylonians; and, it seems, by • the Romans too: for so in Euseb. Eccl. Hist. 1. 5. c. 1. we find, 〈 in non-Latin alphabet 〉 , &c. of the Emperors commanding the Christians to be put to this torment; and if they renounced Christianity, they were to be loosed.

[ i] V. 37. Were tempted ] Some Copies read 〈 in non-Latin alphabet 〉 , others have 〈 in non-Latin alphabet 〉 . The truth is, 〈 in non-Latin alphabet 〉 , which is the ordinary reading, seems not to be agreeable, after 〈 in non-Latin alphabet 〉 they received trial, &c. and neither the Syriac, nor Chrysostom (and they that follow him) have this word, or anything for it; so that it is likely it came out of the margin into the Text, and then 'twill be doubtful, but not much material, which reading is to be preferred.

[ k] V. 40. Made perfect ] What is the meaning of this 〈 in non-Latin alphabet 〉 somewhat better, which this Author saith was by God foreseen, and reserved for the faithful, constant Christians, will best be understood by the former verse 39. These all 〈 in non-Latin alphabet 〉 , being commended, or having received testimony, or perhaps being martyred, by their faith, 〈 in non-Latin alphabet 〉 received not the promise. Where first it must be observed who 〈 in non-Latin alphabet 〉 all these were: most distinctly the Maccabees, mentioned immediately before, ver. 36, 37, 38. but not so as to exclude, or not to comprehend those others which were set down as examples of Faith before them, for they also must be contained in the 〈 in non-Latin alphabet 〉 all these. For the Maccabees, next before mentioned, these are in the Jews stories commended for their constancy in adhering to God's commands, or the Jewish laws, in spite of the cruellest persecutors and tormentors, and were really martyred, or put to death, lost their lives, 〈 in non-Latin alphabet 〉 by their faith or constancy; and of these it is said, they received not the promise, God having foreseen, or reserved, somewhat better for us, that is, God having reserved for the Christian Church some performance of promise which he had not afforded those former. By this it is already apparent that eternal bliss in another world was not the matter of this promise, both because this was not it that they could be evidenced to have missed by their being tormented and put to death, but that which it was more sure they received, because they were so ill used here; and secondly, because if it were supposed to be true, (as some vainly conceive,) that those that died before Christ did not attain their bliss till after Christ 's resurrection, yet it will be acknowledged by all that they then received it, and then it will follow that the 〈 in non-Latin alphabet 〉 , the Christians, had not 〈 in non-Latin alphabet 〉 any advantage of them that lived before, in that respect, those obtaining the bliss as soon or sooner then they, and no torment or temporary pains being supposable for such Martyrs between the day of their sufferings and their attaining to bliss, wherein these latter can by any be thought to exceed them. It follows then, that as the promise which they by suffering received not, was some promise of this life, so the 〈 in non-Latin alphabet 〉 the somewhat better was somewhat which the Christians should enjoy in this life. In the next place then, we may have another way of finding out what this promise was wherein the Christians were to have the advantage of the former, by looking on ver. 13. where of Abraham, Isaac and Jacob it is said, in like manner, that they died receiving not the promise. That promise was clearly the promised land, that Canaan, the type of the Christians rest, or deliverance from their enemies, (see Note on Heb. 3. c.) which they received not in their life time; & though their posterity afterward did receive it, yet some promises there were made unto Abraham and his seed, which even they that attained the promised land did not receive. And what were they? Among the promises made to Abraham (not personally to him, but to his seed) this is one, Gen. 22. 17. that his seed should possess the gates of his enemies. This it seems was looked upon by all the Jews as a special part of the promise to Abraham, repeated by all the Prophets, Luk. 1. 70. that they should be saved from their enemies, and from the hands of all that hate them, v. 71. and this distinctly there mentioned by Zacharias, as a special part of the Covenant and oath made to Abraham, ver. 72, 73. that he would grant them, that being delivered without fear from the hands of their enemies, they might serve God in holiness, &c. ver. 74, 75. And this was it which, being not fully attained by Abraham 's posterity in Canaan, was still by them expected to be performed by the Messias, and was the 〈 in non-Latin alphabet 〉 , the somewhat better, that was reserved for these times of the Messiah. For of the rest of the faithful, named after Abraham, Isaac and Jacob, even those that were possessors of Canaan, who did subdue enemies by their faith ver. 32, 33. and so are said to have obtained promises there, yet this was not for a continuance, such as might be called the possessing the gates of their enemies, and deliverance from the hands of all that hated them, but (as by the consequents, especially by the story of the Maccabees, 'tis manifest) this Church or nation of the Jews fell under heavy persecutions and oppressions, and was wasted and brought low by these means, and at last was delivered up to be finally destroyed by their enemies, their City, their Temple, and their whole service and way of worship. Whereas the Christian faith and profession and Church was to endure and hold out, and both flourish the more for persecutions, and finally get victory over all, and never be destroyed by the enemies thereof: which was the meaning of Christ's prediction, that the gates of 〈 in non-Latin alphabet 〉 , that is, the power of destroyers, should not prevail against it; which being all one in effect with the promise to Abraham, that his seed (spiritual seed, the Christian Church) should possess the gates of their enemies (for to possess the gates of their enemies is directly equivalent with the gates of their enemies not prevailing against them ) it follows most properly here, that they without us should not be perfected, that is, that they should not have the promise to Abraham made good to them in the utmost extent, but that they were to want the highest part of the completion of the literal sense of that promise, till it were accomplished in the Christian Church, which should in this have the preeminence, a very considerable advantage above the Jews, that however it were persecuted, it should never be destroyed. And this notion and interpretation of this place, as it agrees very well with the purport of the whole Epistle (designed on purpose to fortify the Christian Hebrews against the dread of persecutions, upon this one ground, because Christ was able and willing to deliver them, c. 4. 15. yea and would now speedily come unto their rescue, c. 10. 37. and though some resisted to blood, died in the cause, yet a signal deliverance they should speedily have by the destruction of their enemies the Jews, & in fine the Christian Church should not fail, but flourish the more for persecutions) so it seems to be taken notice of by Procopius on Isaiah (p. 683.) who interprets the place, 〈 in non-Latin alphabet 〉 , of the pious Jews that expected the coming of Christ; and again, p. 701. when he speaks of Christ's coming, he saith of it, 〈 in non-Latin alphabet 〉 , by which God gave believers those promises which they hoped for so long. As for the word 〈 in non-Latin alphabet 〉 be perfected, that signifies to receive a reward or crown, to have the full of their hope or expectation bestowed upon them: and accordingly Christ is said to be 〈 in non-Latin alphabet 〉 the perfecter of their faith, c. 12. 3. in giving them the full completion of the promises, the object of their saith, which was not done to the Jews (before Christ ) 〈 in non-Latin alphabet 〉 , without us, but had the full completion in the Christian Church. According to which it is said of these promises, that the Fathers of old saw them, and saluted them afar off, as those that salute their friends at a distance, being not able to come near them, 〈 in non-Latin alphabet 〉 but received them not, ver. 13. that felicity being reserved peculiar to the Christian Church, which was now to enter on these promises.

CHAP. XII.

1. WHerefore, seeing we also are compassed about with so great a cloud of witnesses, let us [note a] lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us,]

[Paraphrase] 1. Wherefore we having such a multitude of examples of saith and constancy in the ancients, which may serve as so many encouragements and obligations to hearten and incite us to our course, let us lay aside all worldly love and fear, that may hinder and encumber us in our way, and how fair pretences soever we may have to forsake Christ, yet let us not fall off from our constancy, but proceed cheerfully, and persevere in our Christian race, whatsoever difficulties or afflictions we meet with, as they that hope not for any reward till they come to the end of their course, and there prove conquerors over all opposition.

2. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.]

[Paraphrase] 2. And for our encouragement let us look on our Savior Jesus Christ, who in himself hath given an example of the enduring of the highest afflictions, and will be sure to crown all those that follow after him, hath led us as a captain in this march of faith, having in his eye that reward of his sufferings, a numerous seed, Isa. 53. a Church of pious livers, and an exaltation expected from God for himself, Phil. 2. 9. and in intuition of these, going before us courageously through all assaults, and being now in the possession of all power in heaven, hath undertaken to reward whatsoever we do or suffer for him.

3. For consider him that endured such contradiction of sinners against himself, lest ye be [note b] wearied and [note c] faint in your minds.]

[Paraphrase] 3. For consider his patience and perseverance, how heavy pressures he suffored from his enemies, and by considering of him you will be engaged to persevere also, never to leave the field or turn cowards.

4. Ye have not yet [note d] resisted unto blood, striving against sin.

[Paraphrase] 4. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare yourselves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdom speaking to her sons, Prov. 3. 11. neither to kick against God's punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartened by them.

5. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.]

[Paraphrase] 5. What ye have yet suffered in the combating with sin, is but a kind of light skirmishing, you may well resolve to prepare yourselves for yet sharper assaults. You have been exhorted and warned by Solomon, in the person of wisdom speaking to her sons, Prov. 3. 11. neither to kick against God's punishments, without making that use of them for which they are sent, (as they that are no way reformed by afflictions) nor to be discouraged and disheartened by them.

6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.]

[Paraphrase] 6. For it is an effect in God of paternal love, that on his beloved children and servants he inflicts punishments for their farther amendment, and it is an argument of his approving and acknowledging them for his own, that he dealeth thus sharply with them, permitting them to be persecuted.

7. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not?]

[Paraphrase] 7. And therefore in that ye are afflicted or punished, ye are to reckon yourselves dealt with as children by their parents: for among men ye shall seldom ever hear of a child that hath not sometimes been chastened by his parent.

8. But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.]

[Paraphrase] 8. It were a sadder condition on the others side, and an argument that though ye are in God's family, ye are not owned and acknowledged by him, (and so that ye have no title to, or expectation of the inheritance) if when all the faithful mentioned c. 11. did pass through pressures and persecutions, ye should now have immunity from them.

9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the father of spirits, and live?]

[Paraphrase] 9. Again, we know that when our carnal fathers, which begot us men, chastifed us, we have not been incited thereby to love or reverence them less, to forsake or renounce them: and shall we for a little persecution fall off from Christ our spiritual father, which makes Christians and Saints of us, and if obeyed constantly, and adhered to in spite of persecution, will bestow eternal life on us as a reward of our patience and perseverance?

10. For they, verily, for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.]

[Paraphrase] 10. The carnal parents indeed chastised you when you were children and no longer, and that (as having absolute dominion over their children) by the rules of their own judgment or will, which are oft corrupt; but all God's chastisements are for your advantage, that you may be the higher advanced toward his purity or sanctity: and so 'tis a mercy of his, and a kindness above that of parents, that he never gives over this special care of you, but continues this healthful discipline unto you.

11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the [note e] peaceable fruit of righteousness unto them which are exercised thereby.]

[Paraphrase] 11. 'It is true indeed, that there is in all affliction that which is ungrateful to flesh and blood, and so cannot be joyous to us at the present; but then in the end it gives us our payment for all our patience, viz. a blessed reward of bliss and peace to all that have suffered anything as Christians.

12. Wherefore lift up the hands which hang down, and the feeble knees,

[Paraphrase] 12. Wherefore encourage all the cowardly pusillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may discourage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomsoever you see thus weak, or in danger of being thus perverted or disheartened through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

13. And make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed.]

[Paraphrase] 13. Wherefore encourage all the cowardly pusillanimous fearful persons (see Note on v. 3. b. and c.) and by the considerations here offered to you, remove all things out of the way which may discourage the weak, and make them forsake their Christian course, when they see it persecuted; but on the other side, whomsoever you see thus weak, or in danger of being thus perverted or disheartened through his own fears, cure him of his fears, and establish and confirm him in his course of Christianity.

14. Follow peace with all men, and holiness, without which no man shall see the Lord.]

[Paraphrase] 14. Two great faults there be in the Gnostics, of which I would advise you, malice and uncleanness, all filthy pollutions of the flesh; and be you careful ye be not seduced into either of these, but on the contrary strive as much as is possible to maintain peace, and all kind of charity even with your persecutors, and be sure ye do not make use of Christian liberty to licentiousness, to the neglecting of that purity and sanctity of life, without endeavor of, and growth in which, no man shall come to heaven;

15. Looking diligently lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled:]

[Paraphrase] 15. Taking all care that ye walk like Christians, that ye do not fall off from the Gospel-state (see note on c. 13. d.) lest the heresy of the Gnostics begun in Simon Magus be found among you, (see note on Act. 8. d.) and that poison prove infectious to others:

16. Lest there be any fornicator or [note f] profane person, as Esau, who for one morsel of meat sold his birth-right.]

[Paraphrase] 16. Lest any of their unclean infusions come in among you, or lest there be any so profane, that, like Esau, through hunger or any such pressure, he part with the Priesthood and primogeniture, that is, to avoid the afflictions of this life here, he forsake Christianity itself, and for the present to get a little ease from persecution, he forsake the public meetings for God's service, Heb. 10. 25. and all other privileges attending it.

17. For ye know how that afterward when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.]

[Paraphrase] 17. Which profaneness of Esau's in selling at so small a rate the privileges of the first born (to which the Priesthood was annexed) was so provoking a sin in God's sight, that after when he would have gotten the blessing from Isaac, and besought him to reverse his act, to do otherwise then he had done, to give him the blessing, that is, the promise of Canaan for his seed (when he had with error, but withal by the ordering of divine providence, given it to Jacob) and thereupon cried with an exceeding bitter cry, Gen. 27. 34. he was not able to prevail with him with all this importunity; which signifies how impossible it is for them who have been thus profane as to forsake Christ, or that which is most sacred, the public assemblies of his service, (resembled by Esau's selling his birth-right) for the removing little pressure, to get the reward of a Christian, happiness here, and heaven hereafter (resembled by the blessing) though they would never so fain get it, and express vehement sorrow that they cannot.

18. For ye are not come unto the mount that might be touched and burned with fire, nor unto blackness and darkness and tempest,]

[Paraphrase] 18. This is enough to enforce the great admonition of this Epistle, of holding fast the faith, and not falling off, for persecutions, to Judaism and heresy: for you Christians have a more honorable calling then that of the Jews, that was only to the Law given from mount Sinai, a mountain on earth, only that set out with terrible representations of fire, and thick clouds, and thunder, and lightning.

19. And the found of a trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken to them anymore:]

[Paraphrase] 19. A trumpes to summon all to appear before God, and the voice of God heard in a dreadful manner, so dreadful that the people desired they might hear no more of it.

20. For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart.

[Paraphrase] 20. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the severity threatened to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not choose but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaism.

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.]

[Paraphrase] 21. A token of the great unsupportablenesse of the Mosaical Law, which was farther signified by the severity threatened to any beast that should touch that mount whence the Law was given, and the so formidable aspect of those things that appeared there, that Moses himself could not choose but tremble, (as is received by tradition of the Jews (as many other things, see note on 2 Tim. 3. a.) though not mentioned in Exodus:) Which sure may take off any man among you from falling in love with Judaism.

22. But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels;]

[Paraphrase] 22. But ye are admitted to the Christian Church, and by that to the liberty of approaching heaven, of claiming right to it, that substance of which the mount Zion and Jerusalem (called the city of the living God) was but an image or type, where there are so many troops of Angels, ten thousand in a troop, with whom all Christians have communion in the Church;

23. To the [note g] general assembly and Church of the [note h] first-born, which are [note i] written in heaven, and to God the judge of all, and to the spirits of just men [note k] made perfect,]

[Paraphrase] 23. To the dignity of being members of that congregation of Jews and Gentiles, where Angels and Men join together, and make up the assembly of the Church, made up of Apostles the first-fruits of the faith, Rom. 8. 23. and all those eminent faithful persons whose names are honored and recorded in the book of God, nay to the presence of God himself, and all the saints that are now in bliss;

24. And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things then [note l] that of Abel.]

[Paraphrase] 24. Yea unto Jesus Christ, who, as a mediator between God and us, hath established a second covenant, and assured us that it is indeed the covenant of God, and consequently that we may be confident that God will perform his part of it, and now requires of us, and gives us grace to perform ours; and to his blood, with which we must be sprinkled, before we can be admitted into heaven (as the Priest was to sprinkle himself before he went into the Holy of holies) which is quite contrary to Abel's blood, as 'tis mentioned in Genesis, that called for vengeance on Cain, this called for mercy even upon his crucifiers, if they would repent and reform, and doth powerfully draw down mercy on the penitent believers: or that hath much more efficacy in it to obtain God's acceptance then had the blood of Abel's sacrifice, which was the first type of the blood of Christ, of which we read, and of which it is said, that God had respect to it.

25. See that ye refuse not him that speaketh; for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:]

[Paraphrase] 25. And therefore be sure ye despise not Christ, who is come to deliver God's will unto you: For if they were destroyed that contemned Moses that delivered the Law from mount Sinai, then much severer destruction is to be expected for them that despise the commandments of Christ, that delivers them immediately from heaven.

26. Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake, not the earth only, but also heaven.]

[Paraphrase] 26. In giving the Law, there was an earthquake when God spake, and that was somewhat terrible; but now is the time of fulfilling that prophecy, Hag. 2. 7. where God prosesses to make great changes, greater then ever were among them before, even to the destroying the whole state of the Jews: see Mat. 24. note n.

27. And this word, Yet once more, signifieth the removing of those things which were shaken, as of things that were made, that those things which cannot be shaken may remain.]

[Paraphrase] 27. For that is the notation of the phrase which is rendered [Yet once] which signifies some final ruin, and that very remarkable, as here the total subversion of the Jews, of all their law and policy, as of things that were made on purpose to be destroyed, designed by God only for a time, for that imperfect state, as a forerunner and preparative to the Gospel, which therefore is a state of which there is no mention of the shaking it, nor consequently of any other future state that shall succeed it, which signifies that that is most certainly to endure forever, till the end of the world.

28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear.]

[Paraphrase] 28. We therefore that are vouchsafed our part in this immutable kingdom, or state under Christ, a condition that no persecutions, nor even the gates of hell, shall prevail against, but it shall be sure finally to overcome and survive all opposition, let us take care to hold fast and not forsake the Gospel, (see note on ch. 13. d.) through which we may serve God so as he will now accept of, with reverence of so glorious a master, and with fear of his wrath, if we do provoke him by abusing his mercies (see Phil. 2. c.)

29. For our God is a consuming fire.]

[Paraphrase] 29. For this gracious God which is our God, will show himself to the provoking Christians, as (or more severely then) he threatened to the Israelites, Deut. 4. 24. an emblem of which we have Exod. 24. 17. where the sight of the glory of the Lord, that is, of his presentiating himself, was like devouring fire on the top of the mountain.

Annotations on Chap. XII.

V. 1. Lay aside every —] This verse is wholly Agonistical (as appears by the 〈 in non-Latin alphabet 〉 combat or race mentioned in the close of it) and must be explained in every part by proportion with the 〈 in non-Latin alphabet 〉 or games among the Grecians. These Agones were sacred and solemnly kept, and in them there was a kind of Assizes or Court of Judicature. He that proposed the combat (to which refers 〈 in non-Latin alphabet 〉 the proposed race in the end of the verse) that set the laws of the agones, and adjudged the crown to the conqueror, was called 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the Judge; and to him Christ is here compared, who as he is the 〈 in non-Latin alphabet 〉 , leader, that goes foremost, and shows us the way in our Christian race, so he is 〈 in non-Latin alphabet 〉 v. 2. the rewarder and crowner of them that conquer. So again, he that proclaimed the laws of the combat was called 〈 in non-Latin alphabet 〉 , the praeco or crier, 1 Cor. 9. 27. and they that were set at the goal to discern and pronounce who came first thither (and so was conqueror) were 〈 in non-Latin alphabet 〉 witnesses, and as they brought in evidence, so the crown was awarded by the Judge; and not only they, but all that stood about as spectators, to behold and commend the courage and constancy of the athletae, were 〈 in non-Latin alphabet 〉 witnesses also. And of them there was always good store, a great concourse of people, from whence they were called 〈 in non-Latin alphabet 〉 frequentiae, populous meetings, to behold the games, to see who were conquerors in them. To these last are here compared those great examples of Faith and Patience, which had been mentioned in the former chapter, who being now at their journeys end, their goal, their rest, are supposed to look on the present Christian racers, both to give evidence whether they run well or no, and with their commendations to hearten and encourage them in their combats, that they faint not or give over. And there being so many here mentioned in the former chapter, they are fitly called 〈 in non-Latin alphabet 〉 a cloud, as any great number or troop of men is Rhetorically called a cloud, and that very frequently among authors. And because the spectators in those games stood on either side of the race or stadium, or otherwise round about, at the other games of wrestling, &c. or at a Theatre, it is therefore styled 〈 in non-Latin alphabet 〉 , an encompassing cloud of witnesses, or such as is placed round about us, to look and testify how men behave themselves in their race. It is farther sufficiently known, that they that were to perform any of those exercises, used all care to fit and prepare themselves for it by diet before, so as it might sit them to perform their course, and at the time, by having nothing on that might hinder or foreslow them. To this purpose they did carefully rid themselves of all weight, made themselves as light as they could, and lest their very garments might hang in their way, incumber them in their course, they generally put them off, and ran naked, 〈 in non-Latin alphabet 〉 , saith Porphyry, naked and without their garments, from whence they were also called 〈 in non-Latin alphabet 〉 , referring to their naked running. To this way of preparing themselves to the race the Author here refers; to that of weight distinctly, by 〈 in non-Latin alphabet 〉 , laying aside, or putting off, all weight, meaning thereby most probably the love and care of the world, which is apt to press down the soul, and was a very considerable temptation in those times of persecution, where the love of the world was such enmity with God, and made so many inclinable to the Gnostics, in hope of preserving their worldly wealth. To the latter, the stripping themselves, putting off their garments, our ordinary Translation refers the latter words, 〈 in non-Latin alphabet 〉 , laying aside that sin which doth so easily beset us, taking the word 〈 in non-Latin alphabet 〉 in an Active sense, for entangling (as a light garment is wont to do) and so hindering their course, not by its weight or pressing down, as the 〈 in non-Latin alphabet 〉 or weight before, but by some other way of encumbring or disturbing, as light garments, which by the wind or motion of the air become troubles and hindrances to the racer. And answerable to that we might imagine the fears that come acrosse men in their Christian course, and much hinder their speed, and interrupt their constancy. And that cowardly humor, those treacherous fears, that, like the light garment, entangle them at every step, must be laid aside, or else they will never run, 〈 in non-Latin alphabet 〉 with indurance or perseverance, the race that is set before them. But of that word 〈 in non-Latin alphabet 〉 it must be observed, that as it is an 〈 in non-Latin alphabet 〉 , only this once used in the whole Bible, so it will be matter of some difficulty to determine what is the exact importance of it. First then, it is not reasonable, or according to any analogy, to render it, as it is ordinarily rendered, in an Active sense, 〈 in non-Latin alphabet 〉 of which it is compounded, and 〈 in non-Latin alphabet 〉 which is the contrary to it, being certainly Passives; and so Saint Chrysostom here inclines most to a Passive signification. Secondly, then supposing it a Passive, one notion of the word presently offers itself (from the Apostles use of 〈 in non-Latin alphabet 〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid ) that which may easily be declined. So Josephus, speaking of the Esseni, 〈 in non-Latin alphabet 〉 , swearing is avoided by them: and Lucian, 〈 in non-Latin alphabet 〉 , I will avoid and decline them as I would mad dogs. But this cannot here be thought the Apostles scope, to diminish the force of this sin here, as a thing easily to be avoided by our care, but rather to note it as very noxious, and apt to seduce and mischief, if it be not carefully warded. If therefore this notion of 〈 in non-Latin alphabet 〉 be here taken, then certainly the meaning of the word must be, not that which may very easily be avoided, but is very fit to be declined or taken heed of, that which there is all reason to part with, and so 〈 in non-Latin alphabet 〉 to put off, as being so useless and so dangerous and hurtful in our course. But a third notion, I suppose, of this word may be thus fetched out. 〈 in non-Latin alphabet 〉 literally signifies circumstances, as when we read in Rhetoricians 〈 in non-Latin alphabet 〉 , a bare naked position: so in Georgius Alexandrinus in the life of Chrysostom, a poor, helpless, distressed woman is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , a question generally proposed, without the circumstances of time, place, person, intention, occasion: see Hermogenes 1. 3. 〈 in non-Latin alphabet 〉 . According to this it is that Hesychius explains 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , which I suppose is thus to be rendered, Stolidum, nullas habens hypotheses, nulla argumenta, foolish, and that which hath no reasons, arguments, or consequently pretences for it. And if this be the notion of the Privative, then 〈 in non-Latin alphabet 〉 will be that which hath such fair arguments and pretences for it, the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us; as when he that denies Christ, doth it (as the Gnostics said of themselves) only with the mouth, not with the heart, and again with an innocent intention, and only to avoid persecution and utter undoing in the world. Agreeable hereunto it is, that S. Chrysostom useth 〈 in non-Latin alphabet 〉 , applied to sin, to denote temptations, Tom. 3. p. 555. l. 20. 〈 in non-Latin alphabet 〉 where as he explains all diabolical sin by 〈 in non-Latin alphabet 〉 sins, so he evidently interprets 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 temptations. And of these 〈 in non-Latin alphabet 〉 in this notion he there understands the phrase 〈 in non-Latin alphabet 〉 , for so he adds in that place, l. 21. 〈 in non-Latin alphabet 〉 , for sin is provided with temptations, being encompassed (where we see the Passive use of the word) on all sides, before, and behind, and so shoots at us, or strikes us. So Tom. 4. p. 698. l. 30. 〈 in non-Latin alphabet 〉 , temptation of Satan. So Hesychius Presb. Centur. 2. 85. 〈 in non-Latin alphabet 〉 , but if by any temptation we become more remiss. Thus Diogenes Laertius in the life of Zeno, that it is the part of a wise man 〈 in non-Latin alphabet 〉 , to eat man's flesh in case of extremity, or when he is by such forcing motives invited to it. And this sense as it agrees best with the critical importance of the word, so it accords exactly with the Context and scope of the Author; who here exhorts to venture all the hazards, persecutions, death itself, rather then, upon any pretence, to forsake the Assemblies, to deny Christ, c. 10, 11. and here in this chapter he sets Christ 's example before them, a pattern of constancy and perseverance even to death. And so this is the most probable notion of the word that I can think of.

[ b] V. 3. Wearied ] 〈 in non-Latin alphabet 〉 is also an Agonistical word, literally signifying to be tired, belonging to them that are worsted in any of those exercises ( 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 saith Plutarch, it cannot be affirmed of the victors ) to go out of the field like a wounded, or wearied, or worsted person. So when Coriolanus being wounded was admonished by his friends to retire, and cure his wounds, he answered, 〈 in non-Latin alphabet 〉 A conqueror ought not to retire, or subduce himself out of the field. And thus generally it signifies to give over fighting, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in Phavorinus, to give over, to despair, and again 〈 in non-Latin alphabet 〉 to play the coward or runaway.

[ c] Ib. Faint in your minds ] 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 simply, v. 4. signifies in the same sense that 〈 in non-Latin alphabet 〉 to turn coward or pusillanimous, such as whose souls within them fall away like water, dissolve; and 'tis spoken of those who give over the attempt as hopeless, fly disheartened, crest-fallen, out of the field ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in Thucydides ) expressed again, v. 12. by 〈 in non-Latin alphabet 〉 the hands that hang down, which note the pralii detractatio, giving over the business, yielding, flying out of the field, confessing themselves conquered. So Ecclus 2. 12. after the woe against them that trust not in the Lord, 〈 in non-Latin alphabet 〉 cowardly hearts, and 〈 in non-Latin alphabet 〉 the hands hanging down, are put together, for which the Greek of Jer. 35. 3. read 〈 in non-Latin alphabet 〉 extended hands, as in Plutarch 〈 in non-Latin alphabet 〉 to hold up, and in Cicero, manus tollere, in Virgil, tendere palmas, to hold up, or stretch out the hands; the holding out and hanging down of the hands being both equally contrary to the using them, or holding them up, (the exerere lacertos stretching the arms in a manlike manner against all opposers) & both signs of a conquered person, that yields himself so, which the Greek express by 〈 in non-Latin alphabet 〉 .

[ d] V. 4. Resisted unto blood ] Of the umbratilis pugna, or 〈 in non-Latin alphabet 〉 beating the air, or 〈 in non-Latin alphabet 〉 we have formerly spoken, on 1 Cor. 9. 26. the first lighter skirmishes before the stata pugna, or set combat, the beginning of the bloody fight. To this the Apostle here refers, when he faith, ye have not yet resisted, as far as blood, that is, as far as the old athletae were wont, who after the 〈 in non-Latin alphabet 〉 or brandishing of their arms or weapons, at last fell to down-right blows with their caestus in their hands, which ordinarily brought the blood with them. This the Apostle applies to their spiritual agones, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 the Olympicks of the soul in Porphyry 's style, and here, 〈 in non-Latin alphabet 〉 combating against sin ) that they had no reason to be disheartened with Christ's permitting them to be afflicted and persecuted, as they were, for there are far greater and bloodier combats against sin, such as bring blood and death, and against those they must be provided, in comparison of which theirs yet are but 〈 in non-Latin alphabet 〉 or skirmishes.

[ e] V. 11. Peaceable fruit ] Agreeably to the former Agonistical expressions in the beginning of the chapter, is here added 〈 in non-Latin alphabet 〉 , exercised in these gymnasia of afflictions, and the receiving of their 〈 in non-Latin alphabet 〉 or reward, styled here 〈 in non-Latin alphabet 〉 the fruit of righteousness, that fruit which belongs to all righteous men now under the Gospel (or else according to a singular notion of 〈 in non-Latin alphabet 〉 righteousness for felicity, mentioned in the Note on 2 Tim. 4. a.) and emphatically 〈 in non-Latin alphabet 〉 referring, as the learned P. Faber hath conceived, to the corona oleagina, the olive crown, (that tree being an emblem and symbolum of peace) of which the Olympian crowns for their victors were ordinarily made. But of that see more, Ja. 3. Note g.

[ f] V. 16. Profane person as Esau ] Why Esau, in selling his birth right, is here called profane, will appear by that known observation among the Jews, that as long as God was served within private walls, before the erecting of the Tabernacle and Temple, and institution of Priesthood, the right of Priesthood in every family was annexed to the primogeniture, the firstborn was still the Priest. Thus Exod. 24. 5. when 'tis said that Moses sent the young men of the children of Israel to offer burnt-offerings and peace-offerings unto the Lord, the Chaldee paraphrase renders them 〈 in non-Latin alphabet 〉 the first-born, and uzielides adds this Scholion, because as yet the Aaronical Priests were not instituted. This, say the Jews (and 'tis reasonable to believe them) was it that made Jacob so ambitious of the 〈 in non-Latin alphabet 〉 or privileges of the primogeniture: and if Baal Haturim, on Gen. 28. out of Beresith Rabba, may be heeded, this was it which Jacob desired to have confirmed to him by God in those words, Gen. 28. 20. If God will be with me. And therefore for Esau to sell this sacred privilege for one mess of pottage, to undervalue this prerogative of offering to God so vilely, out of a little present impatience, (and proportionably for the Hebrew Christians, for a poor secular end; viz. to rid themselves of a little persecution or affliction for the Gospel, to quit the public service of God, as it appears some did at this time, c. 10. nay to forsake Christianity itself, to apostatize utterly (to which that was but a praeludium ) and so to part with that privilege of Priests which belongs to all Christians, so far as the prerogative of offering up prayers to God) this will easily be acknowledged an act of great profaneness. To which may be accommodated that which the Jerusalem Targum, Gen. 25. 34. faith of Esau, he contemned his primogeniture, and set at naught his part in the world to come, and denied the resurrection of the dead, viz. because in contemning his privileges of Primogeniture, and in that of the Priesthood, he is interpreted to have done all this.

[ g] V. 23. General assembly ] The word 〈 in non-Latin alphabet 〉 signifies properly, 〈 in non-Latin alphabet 〉 a theater, a multitude of people come together, as in the Grecian games to behold their agones and their sacra. Hence doth it signify also any frequentia populi, but especially a promiscuous mixed multitude from all parts, and, in a sacred sense, an assembly of worshippers of all sorts and countries; which is a particular notation of the Christian Church, the net which gathers up good and bad (that is, Jews, which were called the only people of God before, and Gentiles, which were proverbially called 〈 in non-Latin alphabet 〉 sinners ) is made up of a company of all nations, nay takes in the Angels themselves named immediately before, and who are said to sing, and join with us in our public assemblies.

[ h] Ib. First-born ] The First-born had not only the privilege of the Priesthood before the Law, but always since, the 〈 in non-Latin alphabet 〉 the double portion, 〈 in non-Latin alphabet 〉 the portion not only of possessions, but of dignity & honor above the rest of the brethren. And proportionably the Apostles, which were either simply the first converted to the faith of Christ, or else preferred before others, as Judah to the Primogeniture of dignity, and Levi in respect of the Priesthood, are called here the first-born, and the Church first founded in them, and planted by them, is here called 〈 in non-Latin alphabet 〉 the Church of the first-born, the Apostolical Church.

[ i] Ib. Written in heaven ] 〈 in non-Latin alphabet 〉 signifies to be enrolled (see Note on Luk. 2. i.) and this belonged either to all the congregation of Israel, Num. 1. 18. or in a special manner to the first-born of every family, who had that dignity before others, and in time came (as families grew into tribes) to be princes of the tribes of their fathers, Num. 1. 16. or to some choice renowned men, who were to be captains, or heads, of thousands in Israel, or finally to all soldiers listed or enrolled. And to this manner of enrolling doth this phrase 〈 in non-Latin alphabet 〉 written, or enrolled, in heaven, refer, to denote those that are registered by God, matriculated in heaven, that is, beside the Apostles, all other holy men, renowned in the book of God: and so this phrase is sit to be joined to the 〈 in non-Latin alphabet 〉 foregoing in the forementioned notion.

[ k] Ib. Made perfect ] 〈 in non-Latin alphabet 〉 are those that have received their crown, their reward, in the Agonistical notion so often mentioned, that is, that have attained the end of their race, are triumphant in heaven. And the use of this very phrase among the Jews is ordinary, 〈 in non-Latin alphabet 〉 , those that are advanced to be, as they are wont to say, under the throne of glory.

[ l] V. 24. That of Abel ] The meaning of this passage 〈 in non-Latin alphabet 〉 or, as Theophylact and others read, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , is not easily resolved on. If it be 〈 in non-Latin alphabet 〉 , it may then agree with Abel as the Accusative case, and then it must be rendered then Abel, meaning, then Abel spake; or else referring the 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 going before, and reading 〈 in non-Latin alphabet 〉 in the Genitive case, it will then be rendered, then that (sprinkling) of Abel, noting the sprinkling of blood which in that sacrificing of his firstlings, Gen. 4. 4. he is supposable to have used. If it be 〈 in non-Latin alphabet 〉 , then as it is certain it must refer to 〈 in non-Latin alphabet 〉 blood precedent, and so denote the blood of Abel, so it is uncertain what blood is meant, whether the blood of Abel shed by Cain, or the blood of Abel's firstlings in his sacrifice. So that all these four possible notions of the words are in effect but two: the first and the third referring to that of Abel and his own blood shed by Cain; and the second and fourth to the blood of the cattle in his sacrifice. And which of these is now to be preferred is the only difficulty. That the first should be it, the authority of the Greek Commentators and others would incline, and the manner of the Scripturestyle in many places (using words and phrases, which must be supposed to signify much more then their natural importance affords; see Note on Mat. 12. e.) may help to persuade it. For thus it may then be explicated very commodiously; That whereas the blood of Abel, the first that ever suffered, called for nothing but vengeance on the murderer, the blood of Christ, quite contrary wise, called for mercy on his very crucifiers, and on all the world of men besides, and so spake as good things as Abel's did ill, cried as loud for pardon as his is said to do for vengeance. But if we consider the design of the whole Context, which is the comparing the state and oeconomie under the Law and before Christ with that now after or since his coming, and the preferring the latter infinitely beyond the former, we shall then have great reason to incline us to accept the second sense, that the sprinkling of the blood of Christ, that sacrifice of his upon the Cross, had infinitely more efficacy in it (and that devolved to us) to obtain God's acceptance, then that sacrifice of Abel's, the first great type of that shedding the blood of Christ, this lamb of God, is affirmed in the Scripture to have had. That this sacrifice of beasts offered by Abel should here be mentioned with Christ's sacrifice of his own body on the Cross, the reason is evident, because all the sacrifices of beasts, not only under the Law, but before it, among the Patriarchs, before and after the Deluge, were all types of Christ's one perfect sacrifice. And Abel's being the first of these recorded in Scripture, and attested to have had much of God's acceptation, particularly more then Cain's (see Heb. 11. 4.) is therefore the fittest to be insisted on in this place. And that Christ's blood is said to speak better things then that, and so then any other blood in sacrifice, is agreeable to Heb. 9. 13, 14. For if the blood of Bulls—how much more the blood of Christ, and ver. 22, 23. And almost all things are purged by blood—It was necessary therefore that the heavenly things themselves should be purged by better sacrifices then these. And accordingly in the ancient Liturgies, and in the Canon of the Mass now in use, when the Bread and Wine is consecrated into the Sacrament of the body and blood of Christ, the prayer makes mention of Abel's sacrifice, and Melchizedeks offering, choosing out those two as the most ancient and eminent types (under the Old Testament) of this sacrifice of the blood of Christ commemorated in that Sacrament. This (and much more, which, if it were needful, might be added to this purpose) will make it reasonable to have annexed this latter sense to the former more ordinary, if not to prefer it before it.

[ m] V. 25. Spake ] 〈 in non-Latin alphabet 〉 is a word of a special signification, nothing Divine revelation, either by 〈 in non-Latin alphabet 〉 the voice from heaven, or any other way. So Mat. 2. 12, 22. revelation of God's will by dream, and Luk. 2. 26. by that or some other such way, and Act. 10. 22. a revelation by an Angel. So of Moses Heb. 8. 5. and here of Noah, ch. 11. 7. and Rom. 11. 4. 〈 in non-Latin alphabet 〉 that voice from heaven to Elias, 1 Kin. 19. 12. Hence faith Phavorinus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , it signifies a vision, 〈 in non-Latin alphabet 〉 the giving of the law; and again, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 oracles or divine speeches, agreeable to the known notion of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 an oracle of God. According to which notion of the word it is here to be rendered, not speaking simply, but speaking from God, delivering oracles, warnings or precepts from him.

CHAP. XIII.

1. LET brotherly love continue.

[Paraphrase] 1, 2 And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not only those of your own nation, Jews, but to any of all country strangers so called or aliens: let not the Christian virtue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares.]

[Paraphrase] 2. And for particular directions of Christian life, I shall commend these unto you at this time, in respect of your present state. Be kind unto all Christians, not only those of your own nation, Jews, but to any of all country strangers so called or aliens: let not the Christian virtue of hospitality to strangers be strange to you, for by the practice of that Abraham and Lot, Gen. 18, and 19. received Angels into their houses unawares.

3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.]

[Paraphrase] 3. Have that compassion to prisoners, that sense of their sufferings, as you would have if you were in the same condition with them; relive and rescue those that are under any affliction, as men that know and confider yourselves to be in the same frail human estate, subject to all that befalls any man.

4. Marriage is honorable in all, and the bed undefiled: but whoremo • gers and adulterers God will judge.]

[Paraphrase] 4. And whereas the Gnostics pronounce marriage unlawful, but indulge to all unnatural lusts, do ye look on marriage not only as lawful, but as honorable, instituted by God: only take care that you make use of it as a fortification against all unlawful lusts. For fornication of what sort soever, which the dislike of marriage brings many to, and adultery, which is the violation of marriage, are sins that will be severely punished by God.

5. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee nor forsake thee.]

[Paraphrase] 5. And in such times, especially as these of persecution, there is no temper so fit for you to be furnished against, as that. of covetousness: whatever God at present allows you, be ye fully satisfied with that. For what God said to Joshua of the Jews, he saith to all true Christians, of whom those were the type, that he will by no means utterly destitute them, and so they have no need of that fear which is wont to betray men to coverousnesse.

6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.]

[Paraphrase] 6. So that we Christians, particularly you Hebrew Christians, that suffer so much for the profession of the faith, may from the word of God take courage, and say, I will trust God with my security, and live fearless of all danger, knowing that as long as he sees it best for me, he will deliver me from worldly dangers, and that when he permits them to come, the utmost shall do me no hurt.

7. Remember them [note b] which have the rule over you, who have spoken unto you the word of God: whose faith follow; considering the end of their conversation.]

[Paraphrase] 7. Set before your eyes the Bishops and Governors that have been in your Church, and preached the Gospel to you, observe their manner of living, their perseverance till death, and then make their faith, their perseverance and constancy in the doctrine of the Gospel, the example for you to imitate and transcribe.

8. Jesus Christ the same yesterday, and today, and forever.]

[Paraphrase] 8. The same faith that then was the true faith in which they persevered to the death, will be so now unto you and to all ages; you have no reason to think that 'tis so suddenly changed, that Judaism which they took to be abolished, should now be in force again among you, as your Gnostic teachers are willing to persuade you.

9. Be not carried about with divers and strange doctrines: for it is a good thing that the heart be [note c] established with [note d] grace, not with meats, which have not profited them that have been occupied therein.]

[Paraphrase] 9. This change and bringing in of new doctrines of Judais •• e into the Church is a piece of dangerous inconstancy: 'T were sure more for the turn to be grounded in the truth, to take that which is best for your turn, and then never to remove or be carried about from that to any other. And that is the Gospel, and not the Mosaical Law about sacrifices and meats, &c. that this is much better for the soul then tother, will soon appear unto you if you consider how empty and unprofitable those observances of the law always were, (considered in themselves) even when they were in force; for even then they that dealt in them were really little profited by them, (see ch. 10. 1, 2, 3. where the sacrifices are said only to be a commemoration of sin, unable to expiate, and so leaving in estate of damnation, unless they advance farther to Christ, signified by those sacrifices.)

10. We have an altar, where of they have no right to eat which serve the tabernacle.]

[Paraphrase] 10. And if any man think his Judaizing will do him no hurt in respect of Christianity, that those that stand for the Mosaical performances may yet have their portion in Christ, let him know he is mistaken. For Christ, the only Christian altar to which we bring all our sacrifices, and who is so beneficial to us, will not be beneficial to them that depend on the Mosaical Law, they that do so have no right to partake of Christ (Gal. 5. 2. If you be circumcised, Christ shall profit you nothing.)

11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, are burnt without the camp.]

[Paraphrase] 11. And the truth of this you may discern by a ceremony among the Jews, to wit, in the sacrifice of • tonement or expiation, of which the priest never eat a bit, the blood he carried in with him into the holy place, and the body was burnt without the camp: Now by that sacrifice the Messias was typified most lively, as is acknowledged by themselves, so that they, even the Priests and principal persons among them, being not allowed to eat of that sacrifice, might hence collect this truth in hand, that they that eat or partake of Christ, should reap no benefit by him as long as they pretended their law in force, and depended on these legal ceremonies for heaven.

12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.]

[Paraphrase] 12. And that the burning that sacrifice (all the body of it) without the camp, so that no part of it was useful to the Jews, people or. priest, did typify this truth, that Jews relying on their religion should not receive benefit by Christ, may farther be illustrated by our Savior's practice, who when he was to enter into the holy place, that is, heaven, to bless and sanctify us, and to that end to shed his own blood, to carry it as it were in with him, as the priest did the blood of goats and bullocks into the holy place, (to signify that there is no means of expiation to be had but by his blood) he suffered without the gate, so fulfilling the type, and confirming this truth typified by it, that it was not by those legal sacrifices, but by Christ's offering himself, that any benefit is to be hoped for by us.

13. Let us go forth therefore unto him without the camp, bearing his reproach.]

[Paraphrase] 13. Let us therefore leave the Judaical service, the Mosaical Law, though many afflictions threaten us for so doing, let us rely wholly on Christ upon the cross, (know nothing but Jesus Christ and him crucified) and take all afflictions, in the way to that, cheerfully, therein imitating Christ himself, who endured the cross, 'despised the shame, &c.

14. For here have we no continuing city, but we seek one to come.]

[Paraphrase] 14. For this that is to be had here, is no condition of rest and tranquility; we, like Abraham, Isaac and Jacob, that sojourned in Canaan, are not to look upon our present being, as the preferment which is promised Christians (which if it were, we might then expect it free from afflictions) but we have a future expectation of stability, whereon we depend.

15. By him therefore let us offer the sacrifice of praise to God continually, that is, the [note e] fruit of our lips, giving thanks to his name.]

[Paraphrase] 15. Let us therefore now our high priest is entered heaven, by him offer up to God our Christian sacrifice, our sacrifice not of beasts bodies, but that figured by them, our sacrifice of praise; and that not like to that of the Jews, at some set seasons only, but continually all the days of our lives; not the fruit of our herds, to be burnt upon his altar, but the offering of our charity, alms and mercy, our Christian sacrifice, v. 16. joined with our thanksgiving to God (and never omitted by the primitive Christians in their Eucharist) answerable to the free-will-offerings or vows, Hos. 14. 3. in acknowledgment of his power and goodness.

16. But to do good and to communicate, forget not; for with such sacrifices God is well pleased.]

[Paraphrase] 16. But be sure not to omit any season of charity or supply to any brothers wants that can at any time be offered to you; for this is of the same nature and obligation with the former. All such are offerings to God, very acceptable to him, (whatsoever yet do to one of these little ones, ye do unto him) and required now of us under the Gospel as our only Christian sacrifice.

17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you.]

[Paraphrase] 17. Obey those that are set to rule you in your several Churches, the Bishops (see note a.) whose whole care is spent among you, as being to give an account of your proficiency in the Gospel. And by your submission to them do ye endeavor to make their task as easy and sweet as you can, that they may have joy not sorrow in the execution of it; for 'twill be small benefit to you that they have no comfort in the discharge of their office toward you, and as long as they do it sadly, cannot do it so effectually as otherwise they might.

18. Pray for us: for we trust we have a good conscience, in all things willing to live honestly.]

[Paraphrase] 18. I beseech your prayers for me and my fellow-laborers in the Gospel, which in all reason you ought to afford us, as your reward of our sincere labor and industry for your good, wherein we have confidence of ourselves, that we have discharged a good conscience.

19. But I beseech you the rather to do this, that I may be restored to you the sooner.]

[Paraphrase] 19. And one thing I most earnestly desire you to pray for us, that I may come to you the more speedily.

20. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant.]

[Paraphrase] 20. Now our God, which delighteth in the peace and unity of Christians., that raised Christ from death to life (Christ that great pastor and ruler of his Church, who that he might show himself a good shepherd, laid down his life for us, and therewith is now (as the high priest was wont) entered into heaven)

21. Make you perfect in every good work, to do his will working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. Amen.]

[Paraphrase] 21. Incline and prepare your hearts for all Christian performances, particularly that of peace and concord, enabling and exciting you to do whatsoever will be acceptable in his sight now, according to the commands of his son Jesus Christ, God blessed forever. Amen.

22. And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.]

[Paraphrase] 22. But I beseech you, as you tender your endless good, that ye embrace and make use of that good advice that I have given you in this brief Epistle, against defection from Christianity.

23. Know ye that our brother Timothy is [set at liberty,] with whom, if he come shortly, I will see you.

[Paraphrase] 23. freed from prison.

24. Salute [all them that have the rule over you, and all the saints. They of Italy salute you.]

[Paraphrase] 24. the Bishops of your several churches, and all the flock under them. The Christians that from several parts of Italy are in this place, send you greeting.

25. Grace be with you all. Amen.

Written to the Hebrews from Italy by Timothy,