The Gospel According to St. John; commentaries on Hebrews and 1–3 John

I. @The Idea of Priesthood.

Man is born religious: born to recognise the action of unseen powers about him and to seek for a harmonious relation with them, conceived of personally¹.

This thought is conveyed in the Mosaic record of Creation, by the statement that it was the purpose of God to 'make man in His image and after His likeness' (Gen. i. 27); that is to endow man with faculties by which he might attain to a divine fellowship, and finally share in the divine rest (Heb. iv. 9).

Even if man had not sinned he would have needed the discipline of life, supported by divine help, to reach this destiny².

As it is, the consciousness of sin, variously realised, hinders the present approach to God (the unseen power). However the unseen is realised, there is in men a shrinking from it.

Some means of approach to the unseen power therefore must be provided that a harmony may be established; and man naturally looks for some one through whom this access shall be gained. The provision of this access is the work of the priest.

It is then briefly the part of the priest to establish a connexion of man with God, and secondarily of man with man.

The priest brings man to God (the unseen power); and he brings God to man.

So it is that the conception which we form of priesthood shapes our whole view of religion (Hebr. vii. 12).

These thoughts are of universal application, and find manifold embodiments in the experience of mankind.

Of these manifold embodiments we must take account in our endeavour to grasp the full meaning of the Christian Dispensation.

The special training of the Jewish people is one part, the most intelligible part indeed, but yet only one part, of the universal training of humanity for the accomplishment of the divine purpose of creation.

J. Lippert's Allg. Gesch. d. Priesterthume, Berlin 1883—4, contains the most ample collection of materials with which I am acquainted. Tylor's Primitive Culture, London, 1871, and Spencer's Ecclesiastical Institutions, London, 1885, contain much that is of interest. The Jewish priesthood as a positive institution is well treated by OEhler; but it is desirable to place it in detailed comparison and contrast with ethnic priesthoods.

of man before the Fall*, contains many most suggestive thoughts on this subject.

In considering the conception of the præ-Christian priesthood we must therefore notice the priesthood of the Nations (the natural priesthood), and the priesthood of the People (the theocratic priesthood).

II. The Priesthood of the Nations. (The natural priesthood.)

The conception of priesthood in its most general form is recognised universally: it belongs to the constitution of man. The facts of ethnic religions enable us to see the elements which were taken up and purified in Judaism.

i. Types of natural priesthood.

In many cases the idea of priesthood is most rude, imperfect and unworthy—perhaps by degradation—but it exists.

It may be that the agent seeks to coerce or to propitiate hostile powers; or to honour friendly powers.

But the essential idea is the same: he seeks to establish a harmony between those whom ho represents and the unseen.

The mediating person is marked out variously according to circumstances, either (i) by superior station, or (2) by superior knowledge.

(1) The chief types of priest in the former case are

(a) the head of the family: the father;

(b) the head of the race; the king.

(2) The second class is represented by the 'medicine-man': the sorcerer: the guardian of an oracular shrine.

(1)(a) The family priesthood was very widely spread. Examples occur in all early history.

(b) The kingly priesthood was recognised in the great early civilised states: Egypt; Assyria; Greece; Rome.

The form of this royal priesthood was retained even when the royal government was overthrown (archon basileus, rex sacrificulus).

(2) The 'oracular' type of priesthood was dominant among the Arabian tribes who had no central government. Notice Balaam (Num. xxii.).

Gradually the office was delegated to a caste or a class, which exercised more or less power. In classical Greece the power of the priesthood was exceptionally small.

ii. Examples of natural priesthood in the 0. T.

There are many traces of this 'natural' priesthood in the O. T., both (1) before and (2) after 'the Law.

(1) Natural priesthood in the 0. T. before the Law.

Gen. viii. 20 ff. (Noah).

— xiii. 4 (Abraham).

— xxvi. 25 (Isaac).

— xxxv. 1 (Jacob).

Comp. Job i. 5.

Comp. Ex. xix. 22.

(2) Natural priesthood in the O. T. after the Law.

Jud. vi. 19 ff. (Gideon).

— xiii. 19 (Manoah).

— xvii. 5 (Micah).

[1 Sam. vii. 9 f. (Samuel); comp. vii. 1 (Eleazar).

— ix. 13 (Samuel).]

Saul: 1 Sam. xiii. 9 f.

David: 2 Sam. vi. 13 f.

— xxiv. 25 (1 Chron. xxl. 26).

Comp. xxiii. 16.

Solomon: 1 K. ix. 25 (2 Chron. viii. 12 f.).

Ahaz: 2 K. xvi. 12 f. (comp. 2 Chron. xxvi. 16 ff).

Comp. Jer. xxx. 21.

III. The Priesthood of the People. (The theocratic priesthood@.)

i. Jewish Monotheism.

All monotheistic religions derive their origin from Abraham.

The Jews alone in the Old World made the belief in one God the foundation of life.

In the Scriptures of the O. T. no stress is laid upon abstract opinion as to the being of God in Himself. The character of God and the relation of man to God is made known through action.

The essential element of belief in one God is brought out in the history of Abraham. It lies in personal trust in Him, and not in thought about Him.

So again Moses enforces the belief in one God not as a new truth, but as the inspiration and support of personal and social duty.

Conduct, character, is the one end of the Mosaic system.

The heathen—the Canaanite nations specially—are punished not for false belief but for vile actions: Deut. xii. 31; Lev. xviii. 24 ff.

The fact of monotheistic belief is recognised in others (cf. Gen. xx. 2 f.); and if God took Israel for His peculiar people, it was not as 'a national God' (of limited sovereignty), but as the God of the whole earth: Ex. xix. 4 ff.; Deut. x. 14 f.

The legislation of Israel has then this moral purpose. God moves among His people to guide them to their end. So it came to pass that the religious development of the Jews was against their nature; while the religious development of the Gentiles was an expression of their nature³.

In the fulfilment of this discipline God manifested Himself to the people in different ways, by prophets, kings, priests⁴.

The prophet spoke in the name of God: the king became the representative of the divine action: the priest expressed the idea of the fellowship of God and man.

The work of the priesthood was specially directed to the thoughts of sin: consecration: holiness.

ii. Organization of the Jewish priesthood.

We notice stages in the organisation of the priesthood. (1) The whole people: Ex. xix. 6. See also Num. xvi. 3 (Korah: sons of Reuben): Ex. xxx. 11—16 (atonement for each). Compare Apoc. i. 6; v. 10; xx. 6; 1 Pet ii. 5, 9.

(a) Representatives: Num. iii. 9, 12 (instead of all the firstborn): ambiguity of the term. Comp. Deut. x. 8.

(b) Their consecration: Num. viii. 5 ff.

(a) sprinkling (contrast Lev. viii. 6 of priests); cleansing (comp. Lev. xiv. 8 of the leper; Deut. xxi. 12 of woman captive).

(b) sacrifices: bullock for burnt-offering (comp. Lev. i. 3); for sin-offering (comp. Lev. iv. 3, 14).

(g) their dedication to God: 'children of Israel' lay their hands upon them (comp. Lev. i. 4).

(d) their resignation by God to the priest's service, as 'waved' before the Lord (of a gift resigned by God to priests): comp. Num. xviii. 6 f.

(e) offering of victims: the Levites laying hands upon them.

(3) The separation of Aaron and his sons.

Their consecration: Lev. viii.; Ex. xxix.

(a) Washing. Comp. Ex. xl. 12; Lev. xvi. 4; and contrast Ex. xxx. 19 f.; xl. 31 f.

(g) Anointing of Aaron. Comp. v. 30; Ex. xxviii. 41; xxx. 30; xl. 15; Lev. x. 7.

(d) A threefold sacrifice: a bullock and two rams.

(e) Personal application of the blood to Aaron and his sons: ear, hand, foot. Comp. Lev. xiv. 14.

(z) Investment of Aaron and his sons with the elements of sacrifice.

(e) Sprinkling of the anointing oil and blood on Aaron and his sous and upon their garments. Ex. xxix. 21.

In each case people, tribe, family, as representatives, were taken by the free choice of God, and not in virtue of any natural privilege of position; Num. xvi. 7; xviii. 7; Ex. xxviii. 1; 1 Sam. ii. 28.

(4) The High-priest: Ex. xxix. 5—7; Num. xx. 26—28.

iii. The priestly duties.

General description: Deut. xxxiii. 8 ff.; 1 Sam. ii. 28.

Notice the use of the 'lot': Lev. xvi. 8; comp. Num. xxvi. 55; Josh. vii. 14 ff.; 1 Sam. x. 17; xiv. 41; Prov. xvi. 33.

(2) Ministering the ceremonial.

(a) To prepare the Shew-bread: Lev. xxiv. 5 ff.

(b) To burn incense: Ex. xxx. 7 f.; 2 Chron. xxvi. 16 ff.; Num. xvi. 40.

(c) To offer sacrifice: specially to sprinkle the blood; Lev. i. 5; v. 16

(3) Blessing: Num. vi. 22 ff. Comp. Lev. ix. 22.

No necessity for laborious study, but for scrupulous care.

iv. Political position of priests.

The priests occupied a subordinate political position till the time of the Maccabees, with rare exceptions (2 Kings xi. 1 ff.). Eli was the only Judge from among them; and there were few priest-prophets. They were the ordinary ministers of the divine blessing with 'a self-denying ordinance.'

The Levites are commonly classed with 'the poor': a body without inheritance in an agricultural state: Deut. x. 8 f.; xii. 12, 18 f.; xiv. 29; xvi. 11, 14; xxvi. 11. Compare Gen. xlix. 5 ff.

Jerusalem not one of the forty-eight Levitical cities (Josh. xxi. 41); so that priests were strangers in the place of their service.

v. The idea of the Theocracy embodied in the High-priest.

He bore upon his head the words which marked the consecration of the nation, and that in relation to their failures: Ex. xxviii. 36 ff.; comp. Num. xviii. 1.

In his person once in the year the people entered into the Presence of God.

VI. ¹Dio aphentes ton tes arches tou christou logon

(2) The duty of Christian progress: the perils of relapse (vi. 1—8).

The apostle bases a general exhortation on the view which he has given of the spiritual degeneracy of the Hebrews. He first (a) enforces the duty of progress, both positively and negatively, and accepts the obligation for himself (1—3); and then (b) portrays the perils of relapse, pointing out the impossibility (from the human side) of repeating the past, and appealing to the stern teaching of nature (4-8).

(a) The duty of progress (1—3).

The succession of thoughts is simple and natural. The general principle is first stated, with a clear enunciation of what must (1 a), and what must not be done (1 b, 2); and then the writer accepts the consequence as decisive for his own teaching (3).

1—3. A question has been raised whether these verses contain an exhortation to the Hebrews or a declaration of the writer's own purpose. The two ideas seem to be inseparable. If the readers are to strain forward to a higher knowledge the writer must lead them. If the writer is to aim at the exposition of deeper truth it must be with the conviction that his readers will endeavour to follow him. Thus he first identifies himself with those whom he addresses (pherometha) and afterwards he indicates his own purpose definitely (poiesomen). The words aphentes and teleiotes take their appropriate meanings in each case.

¹Wherefore leaving the word of the beginning of Christ (or the Christ, the Messiah), let us be borne on to perfection, not laying again a foundation of repentance from dead works and of faith upon God, ²of teaching (or a teaching) of baptisms and laying on of hands, of resurrection of the dead and of eternal judgment. ³And this will we do if God permit.

dio aphentes ton t. arches tou ch. l....] Vulg. Quapropter intermittentes inchoationis Christi sermonem... It is characteristic of the tone of the Epistle that the exhortation to progress is based directly on the stern criticism which precedes (dio). At first sight an adversative particle would have seemed more natural. But it is assumed that the position of inferiority occupied by the readers of the Epistle is not to be acquiesced in. The fact that they do for the moment hold it is an overwhelming reason for effort. Quia exercitatos sensus decet nos habere in logo domini...ad profunda et alta mysteria...ducamur (Primasius).

The necessary condition of progress is a 'giving up.' We hold what we have as a preparation for something more. At the same time all that is surrendered is incorporated in that which is afterwards gained. In relation to the Hebrews the word aphentes has the sense of 'leaving' as applied to those who advance to a deeper knowledge: in relation to the writer, as applied to those who pass to a new subject. Both senses are perfectly natural, and there is no confusion in the double application of the word. For the thought compare Phil. iii. 14.

In the remarkable phrase ho tes arches tou Christou logos, the word, the exposition, of the beginning, the elementary view of the Christ, there can be little doubt that he arche tou Christou go together, and that ho tes arches logos does not form a compound noun. On this point the order seems to be decisive. 'The beginning of Christ' (or 'the Christ') is 'the fundamental explanation of the fulfilment of the Messianic promises in Jesus of Nazareth.' He arche tou Christou corresponds with He arche ton logion tou theou (v. 12): the former phrase concentrates attention upon the personal Messiah, the latter on the records in which He was foreshewn. epi ten teleiotetaa pherometha, me palin themelion kataballomenoi metanoias apo nekron ergon, kai pisteos

1 pherometha: pherometha D?* syr hl.

Sermonem inchoationis Christi vocat initium fidei,instructionem videlicet de nativitate Christi humana, de passione, de resurrectione, atque ascensione ejus et gratia baptismatis (Primas.).

epi ten teleioteta pherometha] let us be borne on to perfection. Vulg. ad perfectionem feramur. The form of this positive charge is remarkable. The thought is not primarily of personal effort, 'let us go on,' 'let us press' (Old Lat. tendamus; Aug. respiciamus), but of personal surrender to an active influence. The power is working (comp. i. 3 pheron ta panta): we have only to yield ourselves to it (comp. Acts xxvii. 15, 17). At the same time the influence and the surrender are continuous (pherometha), and not (under this aspect) concentrated in one momentary crisis. The goal of this forward movement is 'perfection,' that is for the readers the full maturity of spiritual growth, opposed to nepiotes (v. 13); and for the writer the teaching which corresponds with maturity. Philo (De agric. § 37; i. 324) distinguishes three classes archomenoi, prokoptontes, teteleiomenoi. Compare John iii. 12 f. Additional Note on ii. 10.

The patristic interpreters understand teleiotes of practical life. So Chrysostom: pros auten choromen loipon, phesi, ten orophen, toutesti, bion ariston echomen.

me palin themelion kataballomenoi] The emphasis lies upon the noun. The tense of the participle marks the effort. Jos. Antt. viii. 5, 1 oikodomian katebaleto.

Tho writer does not (of course) mean to say that his readers must build higher without having secured their foundation. He assumes that the recognition of the paramount duty of progress will constrain them to do this at once in order that they may duly advance.

The sense given by the Old Latin fundamentum diruentes (d) (not Augustine) is contrary to the usage of the middle.

For palin see v. 6; and for themelion c. xi. 10 note.

themeloin...metanoias...] The different elements in the 'foundation' appear to be distinguished in three groups, Repentance and Faith, Baptism and Laying on of hands, Resurrection and Judgment. Of these the first two are the fundamental characteristics of the Christian's temper, while the two pairs which follow give typical representatives of outward ordinances, and specific beliefs. Under another aspect the three groups deal with our personal character, our social relations, our connexion with the unseen world. The three pairs are not however strictly coordinate: met...kai p...., bapt....epith. te ch., anast. n. kai kr. hai. The centre pair are regarded as forming one great subject of teaching in two parts. For the use of te compare ix. 1 note.

The history of the Acts shows how intimately each of these six articles was involved in the first teaching of the Apostles: ii. 38; iv. 2, 33; viii. 16 f.

For themel. katab. compare Philo, de Gig. § 7 (i. 266 M.) themelois...hupobeblntai...

them. metanoias...kai pisteos...] The genitive in each case describes an element of the foundation: a foundation consisting in repentance...and faith...Comp. c. xii. 11; Rom. iv. 11 (?); 1 Cor. v. 8; Eph. vi. 14, 16 f. Comp. Winer, iii. 59, 8 (a).

metanoias...kai pisteos...] Repentance and Faith are not treated as abstract subjects of debate, but as personal attributes. Each has its supreme object in human life (repentance from dead works, faith towards God). So it is that they are combined together in the first proclamation epi theon, ²baptismon didaches epitheseos te cheiron,

2 didachen 2 baptismon D?*. didaches 'ACD? vg: didachen Bd.

of the Gospel by Christ, Mark i. 15, and practically in the first proclamation of the Gospel by the Apostles, Acts ii. 38.

Comp. Acts xx. 21.

'Repentance from dead works' gives the negative, 'faith towards God' gives the positive side of the Christian mind. The old must be abandoned, the new must be grasped.

metanoias apo nekron ergon] The force of this unique expression depends upon the sense of 'dead works' (nekra erga, Vulg. opera mortua), a phrase which occurs in the N. T. only here and c. ix. 14 kathariei ten suneidesin apo nekron ergon, nor is there any parallel phrase. Faith is spoken of as 'dead' when it is unfruitful in deed (James ii. 17, 26). Sin again is said to be 'dead' when it is not called into activity (Rom. vii. 8). And the body is already 'dead' as carrying in it the doom of death: it has lost the power of abiding continuance (Rom. viii. 10 di' hamartian). Once more, men are said to be 'dead' in relation to sin in three ways, (1) 'dead unto sin' (te hamartia Rom. vi. 11) when their connexion with the principle of sin is broken de facto (v. 2 apethanete) and they use de jure the power of the new life (zontas de...), (2) 'dead by transgressions and sins' as deprived of true life through the manifold instrumentality of sin (tois paraptomasin kai tais hamartias Eph. ii. 1, 5), and (3) 'dead in transgressions' as abiding in them and devoid of the capacity for real action (en paraptomasin Col. ii. 13, but the en is doubtful).

Compare also Matt. viii. 22; Luke ix. 60; xv. 24, 32; John v. 25; Eph. v. 14.

From the analogy of these usages it is possible to give a precise sense to the phrase 'dead works.' Dead works are not vaguely sins which lead to death, but works devoid of that element which makes them truly works. They have the form but not the vital power of works. There is but one spring of life, and all which does not flow from it is 'dead.' All acts of a man in himself, separated from God, are 'dead works' (comp. John xv. 4 ff.). The first step in faith is to give up the selfish life which they represent.

Here the phrase has necessarily a special application. The writer of the Epistle is thinking, as it seems, of all the works corresponding with the Levitical system not in their original institution but in their actual relation to the Gospel as established in the Christian society. By the work of Christ, who fulfilled, and by fulfilling annulled, the Law, the element of life was withdrawn from these which had (so to speak) a provisional, and only a provisional, vitality. They became 'dead works.' Comp. Herm. Sim. ix. 21, 2 ta rhemata auton mona zosi, ta de erga auton nekra esti.

The contrast between pistis and nekra erga corresponds with and yet is distinct from that between pistis and erga nomou in St Paul. 'Dead works' present the essential character of the works in themselves: 'works of law' present them in relation to an ideal, unattainable, standard.

It follows therefore that 'Repentance from dead works' expresses that complete change of mind—of spiritual attitude—which leads the believer to abandon these works and seek some other support for life.

For the construction metanoia apo compare Acts viii. 22 metanoeson apo tes kakias and the characteristic phrase of the Apocalypse metanoein ek: Apoc. ii. 21 f; ix. 20 f.; xvi. 11.

The patristic interpretations of the phrase are vague: e.g. Primasius: Poenitentiam ab operibus mortuis agere est ipsa opera mala per poenitentiam delere, qua animam mortificabant. Opera namque mortis sunt peccata.

pisteos epi theon] of faith toward God, Vulg. fidei ad Deum. This phrase also is unique.

(2) with eis, Acts xx. 21; xxiv. 24; xxvi. 18; Col. ii. 5; comp. 1 Pet. i. 21; Philem. 5.

(4) with pros, 1 Thess. i. 8.

Pisteuein api tina occurs not unfrequently: Matt. xxvii. 42; Acts ix. 42; xi. 17; xvi. 31; xxii. 19; Rom. iv. 5. 24.

As distingnished from pisteuein eis perhaps pisteuein epi (acc.) suggests the idea of being directed towards, and pist. epi (dat.) resting upon some solid foundation (the Rock). The relation in epi is external, in eis, internal.

(2). baptismon didaches (didachen)] Vulg. baptismatum doctrinae, impositionis quoque manuum. The construction of didaches, if this reading be adopted, has been variously explained. It has been taken either (1) absolutely: baptisms, teachings, and laying on of hands; or, (2) in connexion with baptismon, either as (a) depending on it and qualifying it; baptisms of teaching, baptisms involving teaching and not mere ceremonial lustrations; or as (b) governing baptismon: teaching of baptisms.

The construction and sense of the whole passage are decidedly in favour of the last view. The order is decisive against taking the word didaches absolutely. There is no special propriety in speaking of Christian baptism as 'a baptism of teaching'; and on the other hand 'baptisms,' 'laying on of hands,' 'resurrection,' 'judgment,' form characteristic subjects of teaching. This construction is also supported by the variant didachen; and it makes but little difference whether we read didaches as parallel with themelion, or didachen as explanatory of it; yet, on the whole, it seems simpler to take the genitive.

The unusual order is probably to be explained by the emphasis gained for the characteristic contents of the teaching by placing baptismon first. If didaches were placed first, this would appear to be coordinate with metanoias and pisteos rather than the elements which it includes.

The progress in the subjects of teaching is significant. It reaches from the first scene of the Christian life to the last, as it is made known to us. The two types of divine ordinances (baptism, laying on of hands) correspond broadly to the two characteristics of the Christian's temper already noticed. The first marks the passage from an old state to a new (the gift of life by the action of the Holy Spirit); the second, the arming for the fulfilment of the new service (the endowment for the work of life by the gift of the Holy Spirit). It appears to be of great importance to keep in close connexion the 'ordination' of the Christian layman and the 'ordination' of the Christian priest, as corresponding provisions for the impartment of strength required for the fulfilment of the two essential forms of service.

The simple gen. in place of peri with gen. is remarkable. Elsewhere in the N. T. the gen. is used only of the author: Acts ii. 42, te didache ton apostolon; 2 John 9; Apoc. ii. 14 f. It seems to express more completely the contents, the substance, of the teaching than the preposition which would give merely the subject.

baptismon] Vulg. baptismatum. For the form see c. ix. 10; Mk. vii. 4; Col. ii. 12 v. l.

The plural and the peculiar form seem to be used to include Christian Baptism with other lustral rites. The 'teaching' would naturally be anastaseos nekron kai krimatos aioniou. ³kai touto

2 te anast. te 'AC vg syrr me: om. te BD?*. nekron: cheiron D?*.

directed to shew their essential difference. Comp. Acts xix. 3, 4; John iii. 25 peri katharismou. Primasius explains the plural strangely: Quod dixit plurali numero...pro varietate accipientium posuit epitheseos te cheiron] 'The laying on of hands' is the expressive symbol of a solemn blessing (Matt. xix. 13), of the restoration or communication of strength for a definite work. The significance of the act is clearly marked in healings in the Gospels: Mk. vi. 5 (comp. xvi. 18); viii. 23; Luke iv. 40; xiii. 13. It was regarded as natural by those who sought for help: Matt. ix. 18 (comp. Mk. v. 23); Mk. vii. 32. Compare also Acts xxviii. 8. In the record of the Acts 'laying on of hands' appears as (1) the complement of Baptism, the outward rite through which the gift of the Holy Spirit was normally made (Acts viii. 17 f.; xix. 6, 'Confirmation'); (2) the form of the appointment of 'the Seven' (Acts vi. 6, 'Ordination'); (3) the mode of separation for a special work (Acts xiii. 3). In the first two cases it is the act of Apostles. In the Epistles to Timothy it is used of 'ordination' and attributed to 'the presbytery' (1 Tim. iv. 14; comp. 2 Tim. i. 6); to Timothy himself (1 Tim. v. 22); to St Paul (2 Tim. i. 6; comp. 1 Tim. iv. 14).

Primasius (Atto), not unnaturally, limits the phrase to Confirmation: Impositionem manuum appellat per quam plenissime creditur accipi Spiritus sanctus, donum quod post baptismum ad confirmationem unitatis in ecclesia a pontificibus fieri solet (kindred texts vary); and the close connexion of apith. cheiron with bapt. (bapt. epith. te ch.) may be urged in favour of this view.

anastaseos nekron kai krimatos aioniou] This last pair of truths taken together represents the permanence of our present actions, the significance of earthly life in the eternal order. Comp. Apoc. xiv. 13 (kopoi, erga).

The genitives appear to depend on didaches (or didachen and not directly upon themelion. The teaching on these subjects made part of the foundation.

In connexion with the Resurrection three phrases must be studied:

(1) anastasis nekron Acts xvii. 32; xxiii. 6; xxiv. 21 (comp. v. 15); 1 Cor. xv. 12 ff.

(3) he exanastasis he ek nekron Phil. iii. 11.

The phrase 'eternal judgment' may be compared with 'eternal sin' (Mark iii. 29 aionion hamartema).

Krima describes the sentence and not the process. Compare John ix. 39 note; Matt. vii. 2; Acts xxiv. 25; and contrast c. ix. 27; x. 27 (krisis).

For aionios see c. v. 9 note.

(3). kai touto poiesomen] The fulfilment of the Apostle's purpose is not made in any way to depend on the condition of those whom he addresses. His message has to be delivered. Compare Ezek. ii. 5; and contrast pherometha v. 1.

Hoc faciemus, hoc est, ad majora vos ducemus et de his omnibus quae enumeravimus plenissimo docebimus vos, ut non sit iterum necesse ex toto et a capite ponere fundamentum (Primas.).

eanper apitrepe ho theos] Compare 1 Cor. xvi. 7. heiothe ho apostolos panta exartan tes theias prometheias (Theod.). James iv. 14.

(b) The perils of apostasy (4—8).

The Apostle has given expression to a general charge in which he has joined his readers with himself poiesomen eanper epitrepe ho theos.?Adunaton gar tous

3 poiesomen 'B vg: poiesomen ACD? (comp. v. 19; iv. 3).

pherometha), but he makes one limitation to the efficacy of the work which he proposes. He cannot do again what has been done once for all. He cannot offer a fresh Gospel able to change the whole aspect of life and thought, if the one Gospel has been received and afterwards rejected (4—6). Nature itself teaches that the divine gifts must be used fruitfully: they carry with them an inevitable responsibility (7, 8).

?For in the case of them who were once for all enlightened, having both tasted of the heavenly gift and been made partakers of the Holy Spirit,?and who tasted the good word of God and the powers of a world to come,?and fell away, it it impossible again to renew them to repentance, seeing they crucify to themselves the Son of God afresh, and put Him to an open shame.

4—6. The necessity of progress lies in the very nature of things. There can be no repetition of the beginning. The preacher cannot again renew to 'repentance' (metanoia), a complete change of the intellectual, moral, spiritual state. He must go on to the completion of his work. Those who fall away from the Faith, of which they have felt the power, are as men who crucify 'the Son of God.'

This description of apostates is closely parallel with that given in the Apostolical Constitutions (vi. 18, 2) of 'godless, impenitent leaders of heresy': houtoi eisin hoi blasphemesantes to pneuma tes charitos (c. x. 29) kai apoptusantes ten par' autou dorean meta ten charin, eis ouk aphethesetai houte en to aioni touto oute en to mellonti.

The correlation of the four participles (photisxentas, geusmenous, genethentas, geusamenous) is by no means clear, nor are the conjunctions decisive (geusamenous te...kai metochous gen....kai kalon geusamenous...). The te may (1) introduce a new and distinct clause closely connected with photisthentas and in a sense subordinate to it (who were once enlightened and so tasted..., and were made...); or (2) it may be taken in connexion with the kai...kai... which follow, so that the three clauses geusamenous te..., kai metochous genethentas...kai kalon geusamenous..., are coordinate with photisthentas and explanatory of it (who were once illuminated, having both tasted...and been made partakers...and tasted...); or (3) it may be taken with the kai which immediately follows, so that geusamenous te...kai metochous...genethentas form the twofold explanation of photisthentas while kai kalon geusamenous is an independent clause (who were once illuminated—having both tasted...and been made partakers...—and who tasted...). Both uses of te are fully justified. It occurs as a retrospective and additive conjunction both simply (c.. i. 3 note), and followed by kai (Acts ii. 40; xxi. 30; xxii. 7; xxiv. 23; xxvi. 30); and most commonly as a prospective and combinative conjunction both with a single clause following (c. ix. 19; Luke xxi. 11; Acts ii. 10), and with two or more clauses following (Acts i. 8; xiii. 1; 1 Cor. i. 30).

The choice between the three constructions will be decided by individual feeling as to the symmetry of expression and thought. On the whole the third arrangement seems to bring out most distinctly two fundamental aspects of the reception of the Christian Faith, illumination in respect to the divine action, and experience in respect to the human appropriation. The Christian is illuminated by the conscious sense of the gift of life, and by participation in the Spirit; and he gains an individual sense of the beauty (the intellectual grandeur) of revelation, and of the powers of the new Order. hapax photisthentas, geusamenous te tes doreas tes epouraniou kai metochous genethentas pneumatos hagiou,

4 genethentas: gennethentas A.

The course of thought will be seen clearly if it is marked in a tabular form. The Christian has been

(1) Illuminated (in regard of the divine action) in two respects,

(a) By the consciousness of the reception of the gift of life (geus. tes d. tes ep.),

(b) By participation in the power of a wider life (met. gen. pn. hag.).

(2) And he has tasted (in regard of the individual experience)

(a) The beauty (intellectual grandeur) of revelation (kal. th. rh.),

(b) The spiritual powers of the new order (dun. mell. hai.).

(4) adunaton gar tous hapax ph....anakoinizein...] For as touching those who were once enlightened...it is impossible to renew them... It is indeed necessary, the Apostle seems to say, that I should add this reserve 'if God will,' for there is only one fatal obstacle to the fulfilment of my work. It is impossible for man to renew to metanoia those who have fallen from the Faith. The adunaton at the head of the sentence is singularly impressive. So Chrysostom: ouk eipen ou prepei oude sumpherei oude exestin all' adunaton, hoste eis apognosin emballein.

tous hapax photisthentas] Vulg. eos qui semel illuminati sunt. The object is placed before the verb in order to fix attention upon the variety and greatness of the gifts which have been received and cast away. The enumeration of these abandoned blessings prepares for the statement of the impossibility of restoring them.

The word photizesthai occurs again c. x. 32. The illumination both here and there (photisthentes) is referred to the decisive moment when the light was apprehended in its glory (contrast Eph. i. 18 pephotismenous). For the image compare John i. 9; 2 Tim. i. 10; Eph. iii. 9; (Apoc. xxi. 23); 2 Cor. iv. 4, 6 (photismos). See also Ecclus. xlv. 17; 4 (2) K. xii. 2. Inwardly this crisis of illumination was marked by a reception of the knowledge of the truth (c. x. 26); and outwardly by the admission to Christian fellowship. Hence photizein and photismos were commonly applied to Baptism from the time of Justin (Apol. i. 61, 65; comp. Dial. c. 122) downwards. And the Syriac versions give this sense here: Pesh. who have once descended to baptism. Hcl. who have once been baptized. The addition of hapax (once for all) marks the completeness and sufficiency of the single act. The word is characteristic of the Epistle; ix. 7, 26 ff.; x. 2; (xii. 26 f.). Compare 1 Pet. iii. 18; Jude 3, 5; and ephapax c. vii. 27 note; ix. 12; x. 10; 1 Cor. xv. 6; Rom. vi. 10.

The force of the tense is carried on through geusamenous, genethentas, kalon geusamenous, in contrast with palin v. 6.

geusamenous te...kai metochous gen....] This twofold blessing—the substance of illumination—describes first the conscious possession of the principle of life and then the sense of fellowship in a vaster life. The first element is that which the believer has personally in himself: the second that which he has by partaking in something which has a far wider action.

geus. tes doreas tes epouraniou] who tasted of the gift, the heavenly gift, the gift of the divine life brought by Christ and in Him: John iv. 10 note. Compare Rom. v. 15, 17; viii. 32; 2 Cor. ix. 15. Any special interpretation, such as the Eucharist or more generally forgiveness, peace and the like, falls short of the general idea which is required here.

The gift is described as 'heavenly'?kai kalon geusamenous theou rhema dunameis te mellontos

5 dun. te mell. ai.: Tert. occidente jam aevo.

(epouranioss) not in the sense that it comes from heaven, or has the character of heaven, but that it is realised in heaven. It belongs to a higher sphere of existence than earth.

For dorea see John iv. 10 note. The word is used in the N. T. only of spiritual gifts (? Rom. v. 17), and especially of the gift of the Holy Spirit. For epouranios see c. iii. 1 note.

Geusasthai expresses a real and conscious enjoyment of the blessing apprehended in its true character (comp. John vi. 56 ff. trogein). Philo de Abr. § 19 (ii. 14 M.) to de megethos auton ou panti delon alla monon tois geusamenois aretes. But at the same time the enjoyment as here described (geus. doreas) is only partial and inchoative. To feast, to live upon the fulness of the divine blessing belongs to another order.

Compare g. thanatou Matt. xvi. 28; John viii. 52; c. ii. 9; g. hoti chrestos ho kurios 1 Pet. ii. 3. See also Ps. xxxiii. (xxxiv.) 9.

The use of the gen. (geus. doreas) here stands in sharp contrast with the use of the acc. in the following clause (kalon geus. th. rhema). It is difficult to suppose that this repetition of the verb with a changed construction is without design and force. The difference which is inherent in the two cases ('a part of,' 'something of,' and 'the thing as a simple object') falls in perfectly with the scope of the passage. The divine life is apprehended little by little to the end: the divine word is apprehended in its character as a whole, and so each separate manifestation of spiritual power (dunameis not ton dunameon).

metochous geneth. pn. hag.] The compound expression (metoch. gen.), as distinguished from metaschontas (c. ii. 14), marks more than the simple fact of participation (c. vii. 13; 1 Cor. x. 17). It brings out the fact of a personal character gained; and that gained in a vital development. Compare xii. 8; iii. 14; x. 33; xi. 6, 7.

Comp. Orig. ap. Athan. Ep. ad Serap. iv. § 10.

(5). The fact of illumination including the two elements of the communication of the divine (personal) life and of the participation in the divine (social) life, is followed by the fact of individual apprehension of the beauty of the message of God and of the manifestations of the higher life. The Christian life has been realised not only in its essential beginnings but in the fulness of its power. Both the blessings which are now put forward have become the objects of direct experience in their essential completeness (geusamenous...rhema...dunameis).

kai kalon geus. theou rhema] Vulg. gustaverunt nihilominus bonum Dei verbum. The order of the original gives the sense 'tasted the goodness—beauty—of the Word of God.' For kalon (Tert. dulce) compare c. x. 24 kala erga note; 1 Pet. ii 12. That of which experience was made was not the whole message of the Gospel (ho logos tou theou), but some special utterance (theou rhema), such as that which marks the confession of faith, apprehended in its true character as an utterance of God: Rom. x. 8; Eph. v. 26; comp. c. i. 3 n.; John vi. 68. Philo, de Prof. § 25 (i. 566 M.) zetesantes kai ti to trephon esti ten phuchen (Ex. xvi. 15) heuron mathontes rhema theou kai logon theou, aph' ou pasai paideia kai sophias rheousin aennaoi. Comp. Leg. Alleg. iii. §§ 59, 61 quoted on c iv. 12.

dun''ameis mellontos aionos] powers of a future age, powers, so to speak, of aionos,?kai parapesontas, palin anakainizein eis metanoian, anastaurountas heautois ton huion tou theou kai

6 parapesontos D?*.

another world. The indefinite expression suggests the idea of the manifoldness of the energies of the spiritual order of which each believer feels some one or other (c. ii. 4). The anarthrous aion mellon, which is not found elsewhere, serves also to fix attention on the character of the 'age' as one hitherto unrealised, as distinguished from the conception of any particular future order (comp. Eph. ii. 7: c. ii. 5 he oikoumene he mellousa). A strangely similar phrase is quoted from Philo, Leg. Alleg. i. § 12 (i. 50 M.), ho theos epeneusen auto (Adam) dunamin alethines zoes.

It is significant that in the enumeration of the divine gifts received by those who are conceived as afterwards falling away there is no one which passes out of the individual. All are gifts of power, of personal endowment. There is no gift of love. Under this aspect light falls upon the passage from Matt. vii. 22 f.; 1 Cor. xiii 1 f.

In this connexion it will be noticed that it was the presence of love among the Hebrews which inspired the Apostle with confidence (v. 10). Haec est margarita pretiosa caritas, sine qua nihil tibi prodest quodcunque habueris; quam si solam habeas sufficit tibi (Aug. in 1 Joh. Tract. v. § 7).

(6). kai parapesontas] Vulg. et prolapsi sunt (Tert. cum exciderint). The catalogue of privileges is closed by the statement of apostasy: those who were once for all enlightened...and fell away... Each part of the picture is presented in its past completeness. Compare 1 John ii. 19.

The verb parapiptein does not occur elsewhere in the N. T. though the noun paraptoma is common. The verb and the noun occur together Exek. xiv. 13; xv. 8 (HebrewVpp).

The idea is that of falling aside from the right path, as the idea of hamartanein is that of missing the right mark.

polin anakainizein eis metanoian] again to renew them to repentance, Vulg. renovari rursum ad paenitentiam (so also Tert., Ambr., Hier.; d e alone iterum renovare). The use of the active voice limits the strict application of the words to human agency. This is all that comes within the range of the writer's argument. And further the present (anakainizein) suggests continual effort. Some divine work then may be equivalent to this renewing though not identical with it (Matt. xix. 26). The change in such a case would not be a new birth, but a raising from the dead.

Hanakainizein is found here only in the N. T. It occurs five times in the later books of the lxx., and in Herm. Sim. viii. 6, 3; ix. 14, 3. Compare anakainoun 2 Cor. iv. 16; Col. iii. 10; anakainosis Rom. xii. 2; Tit. iii. $, where the idea is simply that of 'making new,' not of 'making again new.' to kainous poiesai, Chrysostom says from one point of sight, tou loutrou monon esti. Comp. Herm. Sim. viii. 6; ix. 14.

The end of this renewal is metanoia, a complete change of mind consequent upon the apprehension of the true moral nature of things. It follows necessarily that in this large sense there can be no second metanoia (comp. v. 1). There may be, through the gift of @God@, a corresponding change, a regaining of the lost view with the consequent restoration of the fulness of life, but this is different from the freshness of the vision through which the life is first realised. The popular idea of repentance, by which it is limited to sorrow for the past, has tended to obscure the thought here. paradeigmatizontas.?H gar he piousa ton ep' autes paradeigmatizontes D?*.

anastaurountas...kai paradeigmatizontas] Vulg. rursum crucifigentes (d e recruciantew, Tert. refigentes cruci) et ostentui habentes. The present participles (contrast parapesontas of the definite past act of apostasy) bring out the moral cause of the impossibility which has been affirmed. There is an active, continuous hostility to Christ in the souls of such men as have been imagined.

The two words express the main idea under different aspects. The first (anastaurountas) marks specially the wrong done to Christ: the second (paradeigmatizontas) the effect which is produced upon others in deterring them from the Faith.

anastaurountas] seeing they crucify again. Ti de estin anastaurountas hanothen palin staurountas (Chrys.), and so the other ancient interpreters with the versions (comp. Hier. ad Gal. v. 24 anastaurountes...quod nos interpretari possumus recrucifigentes). In classical Greek however the word has the sense of 'raising on the cross,' crucifying with the additional notion of exposure: e.g. Herod. vii. 194, 238 (ekeleuse apotamontas ten kephalen anastaurosai). There is the same double meaning in other similar compounds: e.g. anablepo. The word is illustrated by the phrase attributed to the Lord which is quoted by Origen (In Joh. xx. 12) from 'the Acts of Paul': anothen mello staurotheoai. Compare Resch, Agrapha, p. 430.

It was through faithlessness, by clinging to selfish prepossessions instead of yielding to divine guidance, that the Jews first crucified Christ. Those who fall away practically repeat the act as often as their unbelief is shewn, and by the notoriety of their apostasy put Him to open shame.

Perhaps there is the further thought in the image of crucifixion that Christ dwells in the believer. To fall away from the faith is therefore to slay Him. Contrast Gal. vi. 14.

This new crucifixion of Christ is said to be heautois, that is to their own loss and condemnation (Tert. in semetiptis, Vulg. sibimetipsis). Compare Rom. xiii. 2; Matt. xxiii. 31; Gal vi. 14. The Fathers present the impossibility as the impossibility of repeating Baptism. So, for example, Chrysostom: ho toinun deuteron heauton baprizon palin auton stauroi. And Primasius: Qui iterum baptizari volunt quantum in se est Christum quoque iterum crucifigere volunt et derisui habere...quoniam sicut Christus semel mortuus est in carne in cruce, ita et nos semel mori possumus in baptismate peccato.

ton huion tou theou] The use of the title indicates the greatness of the offence. Compare x. 29; iv. 14 note.

paradeigmatizontas] The verb occurs as a variant in Matt. i. 19 (deigmatisai). Comp. Num. xxv. 4 (lxx.).

(7), (8). The law of human life, the condemnation which follows from the neglect of blessings, is illustrated by an example from nature. The Parables of the Lord and the usage of the prophets suggest this method of enforcing truth. We spontaneously attribute will, responsibility (piousa, tiktousa, eulogias metalambanei), even to the earth. We look for certain results from certain general conditions; and not only so but we regard certain results as naturally appropriate to certain objects. Comp. Mark iv. 28 (automate): Rom. viii. 19 ff. The comparison between processes of agriculture and moral training is common in all literature. Comp. Philo de Agric. §§ 1 ff. (i. 300 ff. M.).

The illustration here apparently is not taken from the familiar image of the field and the seed and the sower. The case is rather that of the natural produce of the land. No mention is erchomenon pollakis hueton, kai tiktousa botanen eutheton ekeinois di' hous kai georgeitai, metalambanei eulogias

7 erch. poll. 'BD? syrr me: poll. erch. AC vg. kai georg.: om. kai D?* vg syr vg me.

made of human activity as contributing to the production of the 'herb'; though the land is such as is cultivated. From the land and from man it is reasonable to look for fruitful use of divine gifts. The human ministry of tiller and teacher falls into the background.

?For land that drinketh the rain that cometh oft upon it and then bringeth forth herb meet for them for whose sake it is alto tilled, receiveth blessing from God;?but if it beareth thorns and thistles it is rejected and nigh unto a curse; whose end is for burning.

(7). ge gar he piousa] For land—to borrow an image from another form of God's works—land that in the season drank the rain of His gift... For the tense compare c. ix. 2; Rom. ix. 30; Phil. iii. 12 and Lightfoot ad loc.

piousa...tiktousa] The complete appropriation of the gift at the time when it comes precedes the production of the fruit. Here the Latin (as commonly with such participles) fails to express the full thought: bibens...et generans...(Tert. quae bibit...et peperit...).

For piousa compare Deut. xi. 11. ('Sat prata biberunt.') The gift had not been rejected. So the parallel is established with those who had believed the Gospel.

ton ep' autes erchomenon poll. hu.] The harvest is prepared not by one gift of heaven but by many. The gen. in ep' autes gives not only the idea of 'reaching to' but adds also that of extending over. Comp. James v. 17; Mk. iv. 26; Apoc. iii. 10. Chrysostom sees in hueton a pointed reference to the human parallel, ten didaskalian phesin. Compare Is. v. 6; Amos viii. 11.

kai tiktousa] and then bringeth forth, as the natural and proper fruit. The personal word gives force and vividness to the application of the image. Comp. James i. 15.

The more complete form of expression would have been tiktousa men...ekpherousa de..., but the first case is taken by itself as giving the true normal issue.

botanen] the simplest natural produce: Gen. i. 11 ff. Hence the word is used in a bad sense for wild plants, weeds. Comp. Lightfoot on Ign. Eph. 10.

eutheton] Vulg. opportunam (Old Lat. utilem, apiam); Luke ix. 62; xiv. 35. The word probably is not to be taken absolutely but joined with ekeinois.

di' ous kai georgeitai] for whose sake it is also tilled. For the use of kai compare c. vii. 26; 2 Cor. iii. 6; Col. iii. 15.

The laborious culture of the soil seems to be contrasted with its spontaneous fruitfulness. In its truest state, as fulfilling the divine purpose, it meets (so to speak) man's efforts for the service of man. Those 'for whom' it is cultivated are not the tillers themselves only (Vulg. a quibus, Old Lat. propter quos), nor yet the owners, but men at large.

It is easy to see an allusion to the human field tilled for God's glory: 1 Cor. iii. 9.

metalambanei eulogias] shares in apo tou theou.?ekpherousa de akaethas kai tribolous adokimos kai kataras engus, hes to telos eis kausin.?Pepeismetha tou theou: om. tou D?*.

blessing which is of wider range. This blessing may best be supposed to lie in increased fruitfulness: John xv. 2.

For metalambanei see c. xii. 10; 2 Tim. ii. 6.

(8). ekpherousa de] but if it bear, breaking the law of fruitfulness. The word ekpherousa stands in contrast with tiktousa, though in Gen. i. 12 exenenken is used of the productiveness of the earth in answer to the divine command. Usage hardly justifies the remark of the Greek Fathers: ouketi eipe tiktousa all' ekpherousa, to para phusin tes ekboles ainettomenos (OEcum.).

adokimos...kausin] The judgment on the land, fruitful only for ill, is given in three stages. It is rejected: such land cannot any longer be reckoned as land for fruitful service. It is nigh unto a curse: it presents the outward features of the curse (Gen. iii. 17 f.), whence the near presence of the curse is inferred. Its end is burning. Adokimos (Lat. reproba) is found elsewhere in the N. T. only in St Paul: e.g. 1 Cor. ix. 27; 2 Cor. xiii. 5 ff.

For kataras engus compare c. viii. 13 engus aphanismou. Primasius remarks upon the phrase; Notandum quia non dixit maledicta est sed maledictioni proxima (phobon hama kai paramuthoumenos Euth. Zig.); and OEcumenius (following Chrysostom) ho de engus kataras genomenos kai makron genesthai dunatai dia metanoias.

hes to telos eis kausin] whose end (i.e. the end of the land) is for burning, Vulg. cujus consummatio in combustionem. The rhythm of the whole sentence shews that the relative looks back to the main and not to the last (katara) antecedent.

So OEcumenius (after Chrysostom): ean mechri telous epimeine, phesi, kai mechri teleutes akanthas ekpheron tote kauthesetai. For eis compare Rom. x. 10; 1 Cor. xi. 17; and for kausis 2 Pet. iii. 10, 12; c. x. 27.

The image here appears to represent utter desolation as of a land destroyed by volcanic forces (he katakekaumene). Compare Deut. xxix. 23. The thought of purification by fire, true in itself, is foreign to the context; nor does the image of the burning of the noxious growth of the land (Virg. Georg. i. 84 ff.) seem to be sufficiently expressive. Compare c. x. 26 f.; John xv. 6.

The warning found a typical fulfilment in the overthrow of Jerusalem and the old Theocracy.

(3) Words of hope and encouragement (9—12).

The spiritual dulness and sluggishness of the Hebrews had not yet checked their active exercise of Christian love. In this the Apostle found the assurance of better things (9, 10). And he grounded upon it his desire for a corresponding development of hope through long-suffering faith (11, 12). Thus in this brief section we have a view of (a) the Apostle's confidence; and (b) the Apostle's wish.

??But we are persuaded of you, beloved, better things and things that accompany salvation, though we thus speak; ¹?for God is not unrighteous to forget your work and your love, which ye shewed toward His name in that ye ministered to he saints and still do minister. ¹¹And we desire that each one of you may shew the same zeal that ye may attain unto the fulness of hope even to the end; ¹²in order that ye may not become sluggish, but imitators of them that through faith and long-suffering inherit the promises.

(a) The Apostle's confidence (9, 10). de peri humon, agapetoi, ta kreissona kai echomen kai echomena soterias, ei kai outos laloumen.?¹?ou gar adikos ho

9 agapetoi: adelphoi '* syrr.

(9), (10). The Apostle guards himself against the supposition that he classes the Hebrews among those who had 'fallen away. The presence of active love among them was a sure sign that God had not left them.

(9).pepeismetha de...soterias] But we are persuaded of you, beloved...The order of the words is most significant. First comes pepeismetha, which suggests a past conflict of feeling issuing in a settled judgment. Then follows the pronoun (peri humon), which at once separates the Hebrews from the apostates who had been just described. Then a unique title of deep affection.

pepeismetha] Compare Rom. xv. 14; and contrast c. xiii. 18 (peithometha); Gal. v. 10 (pepoitha). The form implies that the writer had felt misgivings and had overcome them. Chrysostom notices both the word and the plural: ouk eipe nomizomen, oude stochazometha, oude prosdokomen, oude elpizomen. alla tis pepeismetha, kai ou peri heautou touto monon phesin alla peri panton, ou gar eipe pepeismai alla pepeismetha.

agapetoi] Vulg. dilectissimi (d carissimi). The word occurs nowhere else in the Epistle. The use of it in this connexion emphasises the affection which the stern language of the former paragraphs might seem to have obscured or negatived. The title generally suggests an argument: 1 Cor. x. 14; xv. 58; 2 Cor. vii. 1; xii. 19. Compare 1 John ii. 7 note.

ta kreissona kai ech. sot.] There are but two issues: a better and a worse. The comparative is not used for the positive, but plainly suggests the contrast (cf. c. vii. 7; xi. 40). For the word (kreissona), which is characteristic of the Epistle, see i. 4 note.

The exact meaning of echomena soterias (Vulg. viciniora [d proximiora. Aug. adv. Cres. iii. 74 haerentia] ealuli) is somewhat uncertain. The phrase is parallel with and yet distinct from (kataras) engus (v. 8). The construction echesthai tinos is used of local contiguity (Mk. i. 38), and also of temporal connexion (Lk. xiii. 33; Acts xx. 15; xxi. 26). Hence ech. soterias may here mean either 'which issue in salvation as immediately following,' or 'which issue from salvation as immediately preceding.' Probably there is no exact definition of the relation: which accompany salvation, which are closely connected with it, and so, in some sense, bring it with them. Comp. Luc. Hermog. 69 elpidos ou mikras echomena.

ei kai] though, Vulg. tametsi (d e nam et sic, corruption of tametsi?); Luke xi. 8; xviii. 4; 2 Cor. xii. 11; vii. 8; 1 Pet. iii. 14.

The circumstance thus introduced may be either distinctly acknowledged or simply admitted for the sake of argument. In each case the kai emphasises the word which it precedes by suggesting some limit which is over-passed. Comp. Winer, p. 544.

(10). ou gar adikos...agapes] The active exercise of love, which is itself a sign of the divine presence, carries with it the assurance of a divine reward. The deed and the result are regarded from the human side as cause and effect, service and reward, while essentially the one includes the other. The thought is of character shewn in life, and not of any special works which have a merit of their own. The 'reward' is the power of more perfect service (v. 7).

The claim (so to speak) on God's righteousness (comp. Rom. iii. 5) is not an assertion of merit. Its ground lies in a perfect trust in His Nature theos epilathesthai tou ergou humon kai tes agapes hes enedeixasthe eis to onoma autou, diakonesantes tois

10 tes agapes 'ABCD?* vg syrr: + tou kopou' tes ag. S me (1 Thess. i. 3).

and Will as revealed to men within and without. He is alike righteous when He rewards and when He punishes. Compare Chrys. on Col. i. Hom. ii. § 4 ei krisis ouk estin, ouk esti dikaios ho theos. kata anthropon lego. ei dikaios ouk estin ho theos, oude theos estin. ei theos ouk estin, haplos apanta pheretai, ouden arete, ouden kakia.

The reward of God is the inherent issue of action (1 John i. 9; Mark ix. 41); and without Himself it is valueless (Matt. xx. 14 hupage). Compare 1 John i. 9 note.

For other forms of trust based upon the essential character of God, see 1 Cor. x. 13; 1 Thess. v. 34; 2 Tim. i. 12.

The sense of God's righteousness is indeed a necessary condition of faith: c. xi. 6.

epilathesthai] Compare Lk. xii. 6. The thought is perfectly general, and must not be limited either to the past or to the future. We necessarily present the relation of God to men in terms of man's experience.

tou ergou humon kai t. ag.] the energy of life in its unity (contrast c. x. 24), of which love was the inspiration.

The nature of 'the work' of the Hebrews is described in c. x. 32 ff.

Bengel notices the prominence given to love, hope and faith successively in vv. 10—12.

hes ened. eis to honoma autou] The love was directed to God's name, to God as He was made known in Christ, and so found its objects in those who were His children (ouch haplos eis hagious alla eis ton theon, Chrys.). The tense seems to point to some well-known occasion.

For the construction with eis see 2 Cor. viii. 24.

The tense of enedeixasthe is accommodated to the first participle (diakonesantes). A present endeiknusthe is spontaneously supplied with diakonountes. The 'name' (compare c. xiii. 15) is specially mentioned (rather than 'towards Him') because the sonship of believers is included in it; and the Hebrews had satisfied the claim on Christian lore which lay in that common tie.

The false translation of eis to honoma of the Latin (in nomine), which obscures, if it does not wholly alter, the sense, is the uniform Latin translation of eis to honoma. In some places it leads (as here) to very serious misunderstanding; and it commonly influenced the A. V., as in the rendering of the most important phrases:

(1) baprizein eis to honoma, Matt. xxviii. 19; Acts viii. 16; xix. 5; 1 Cor. i. 13. 15.

(2) sunagesthai eis to honoma, Matt. xviii. 20 (so R. V.).

diakonesantes tois hagiois] See c. x. 32 ff. Compare Rom. xv. 25. The thought is of service to Christians as Christians, c. xiii. 24 (iii. 1); and not to Christians as men. Love of the brethren (c. xiii. 1) is crowned at last by love (2 Pet. i. 7).

There is nothing in such passages as Rom. xv. 26; 1 Cor. xvi 1; 2 Cor. viii. 4; ix. 1 to show that the Christians at Jerusalem had the title ohi hagioi specially. Comp. Rom. xii. 13.

The title is used again of Christians in the Epistle: xiii. 24, who are elsewhere addressed as adelphoi (iii. 12; x. 19; xiii. 22), agapetoi (v. 9, adelphoi hagioi (iii. 1). hagiois kai diakonountes. ¹¹ epithumoumen de ekaston humon ten auten endeiknusthai spouden pros ten plerophorian tes elpidos achri telous, ¹²hina me nothroi genesthe,

diakonountes: diakouontes D?*.

(11), (12). The activity of practical love among the Hebrews fills the Apostle with the desire that the spirit from which this springs may find a wider work among them in the strengthening of hope and faith, through which alone the divine promises can be realised.

(11). epithumoumen de...] Action alone is not sufficient, nor can it be sustained without the inspiration of hope.

The word of strong personal—even passionate—desire, coveting (epithumoumen), is expressive of the intense longing of the writer. There is no exact parallel. Compare 1 Pet. i. 12; (1 Tim. iii. 1). Chrysostom dwells on the expression: epithumoumen phesin. ouk ara mechri rhematon touto boulometha monon; and again ouk eipe thelo hoper hen didaskalikes authentias, all' ho patrikes hen philostorgias kai pleon tou thelein; and so later Fathers.

hekaston humon] The desire is individual, while the expression of confidence is general (v. 9). In this way the force of epithumoumen is strengthened. The writer's wish goes beyond the general character of the body, or the perfection of some of the members of it. Kai megalon kai mikron homoios kedetai (Chrys.).

ten auten end. sp....telous] The desire of the writer is that the Hebrews should shew the same zeal in other directions as they shewed in works of love. Their hope was chilled. It was essential that this should be rekindled 'in regard to,' 'with a view to securing' the fulness of hope even to the end (Vulg. ad expletionem [d e confirmationem] spei).

For the phrase he plerophoria tes elpidos compare c. x. 22 plerophoria pisteos. Col. ii. 2 he plerophoria tes suneseos. It describes the fulness, the full measure, of hope. The word plerophoria (not found in classical writers) is always taken passively in N. T. ('fulness' not 'fulfilling'); and it seems better to understand it here of the full development of hope than of the full assurance of hope (1 Thess. i. 5).

Such zeal issuing in such growing hope must be exercised until the end of the present period of trial and discipline: compare c. iii. 6 note mechri telous. The interpretation 'till it is consummated' is contrary to the usage of the phrase. On the Christian function of hope see c. iii. 6; x. 23 notes.

(12). hina me nothroi gen., mim. de...] that ye become not sluggish, but imitators..., Vulg. ut non segues efficia mini (d ne sitis aegri) verum imitatores... The object of the Apostle's desire was that the Hebrews might avoid an imminent peril, and strive after a great ideal. If hope failed to have her perfect work the dulness which had already come over their powers of spiritual intelligence would extend to the whole of life (v. 11 nothroi tois akoais). In this one definite respect they bad 'become' dull (v. 11, gegonate): the danger was lest they should 'become' dull absolutely (hina me genesthe n.). On the other hand if hope were kindled they would be enabled to imitate the heroes of faith.

The word mimetes (which should be rendered closely imitator and not follower) is found here only in the Epistle. Elsewhere in the N. T. it is peculiar to St Paul (five times). The word occurs as a false reading in 1 Pet. iii. 13.

ton dia p. kai makr...epang.] The mimetai de ton dia pisteos kai makrothumias kleronomounton

12 dia + tes' p. D?*. kai makroPhumountas D?*.

model of Christian effort is offered by those who through the exercise of the characteristic graces of faith and long-suffering are even now realising in a true sense the promises of God. 'Faith' is the essential principle through which the blessing is gained, and 'long-suffering ' marks the circumstance under which faith has to be maintained. The two graces of patience (hupomone) and faith are combined in Apoc. xiii. 10 (xiv. 12); James i. 3; 2 Thess. i. 4.

The word makrothumia and its cognates are very rarely found except in Biblical Greek (Plutarch). Some form of the class occurs in each group of the writings of the N. T. except the writings of St John. It is important to distinguish makrothumia from hupomone, with which it is often confounded by the Latin Versions. Upomone (c. x. 36; xii. 1) suggests the pressure of distinct trials which have to be borne. Makrothumia expresses the trial of unsatisfied desire. So God bears with men who fail to fulfil His will (Rom. ii. 4; ix. 22; 1 Tim. i. 16; 1 Pet. iii. 20; 2 Pet. iii. 15 tou kuriou); and in their place men seek to imitate His long-suffering: 1 Thess. v. 14; Gal. i. 22; Eph. iv. 2; Col. iii. 12; 2 Tim. iv. 2; James v. 7 f.

Makrothumia and hupomone occur together 2 Cor. vi. 4, 6 en hupomone polle, en thlipsesin...en gnosei, ev makrothumia, en chrestoteti...Col. iii. 11 eis pasan hupomonen kai makrothumian. 2 Tim. iii. 10 te pistei, te makrothumia, te agape, te hupomone. James v. 7 f.

The contrast lies in 1 Cor. xiii. 4, 7 he agape makrothumei...panta hupomenei.

kleronomounton] who.....inherit, Vulg: hereditabunt, d e potiuntur.

The participle is a strict present. Believers even now enter on their inheritance (c. iv. 3), and with them the saints of old time enjoy the fulfilment of that for which they looked (c. xii. 22 ff.).

Compare 1 Cor. xv. 50 kleronomei; and contrast the perfect, c. i. 4; and the aorist, c. xii. 17.

For the image comp. i. 4, 14; ix. 15 and Additional Note.

There is an evident distinction between ohi kleronomountes (tas epangelias) and ohi kleronomoi (tes epangelias v. 17). The first phrase marks the direct realisation of the blessings of heirship, and the second simply the position.

The plural (hai epangeliai) represents the various promises made in old time in many parts (i. 1). Compare c. vii. 6; xi. 13; Rom. ix. 4; xv. 8; Gal. iii. 16. Clem. 1 Cor. 10 Abraam...exelthen...hopos...kleronomese tas epangelias tou theou. Ps. Sol. xii. 8 hosioi Kuriou kleronomesaien epangelias Kuriou, and Ryle and James ad loc.

These many promises are gathered up in the one promise of that salvation which Christ wrought and which awaits its complete accomplishment: v. 17; ix. 15; x. 36; xi. 39.

(4) The certainty of the divine promises (13—20).

The reference to the divine promises in v. 12 suggests the consideration that long-suffering (patience) is necessary and reasonable. Though their fulfilment may be delayed it is certain. This certainty of fulfilment after long waiting is illustrated by (a) the fundamental promise to Abraham, which by its very form—pointing to a distant future—implied the exercise of patience (13—15). And (b) this promise partially, typically, yet not exhaustively fulfilled, has been handed down to us, doubly confirmed, so that we cannot doubt as to its uttermost accomplishment (16—18); (c) an accomplishment which is presented to us in the exaltation of the Son, Whom hope can follow now within the veil (19, 20). tas epangelias. ¹³To gar Abraam epangeilamenos ho theos, epei kat' oudenos eichen meizonos omosai,

¹³For when God had made promise to Abraham, since He could swear by no one greater, He sware by Himself, saying, ¹?Surely blessing I will bless thee, and multiplying I will multiply thee. ¹?And thus, having patiently endured, he obtained the promise.

¹?For men swear by the greater, and the oath is an end of all gain-saying in their case for confirmation. ¹?Wherein God being minded to shew more abundantly to the heirs of salvation the immutability of His counsel interposed by an oath, ¹?that by two immutable things, in which it is impossible for God to lie, we may have strong encouragement, who fled for refuge to lay hold of the hope set before us.

¹?Which we have as an anchor of the soul, a hope both sure and steadfast and entering within the veil; ²?whither, as forerunner, Jesus entered on our behalf, having become, after the order of Melchizedek, a High-priest for ever.

(a) The promise to Abraham (13—15).

13—15. The example of Abraham establishes two things, the certainty of the hope which rests on a promise of God, and the need of patience in order to receive its fulfilment. God promised with an oath: Abraham endured to wait and that not in vain. He is thus a perfect representative of all 'who through faith and long-suffering inherit the promises.'

By fixing the attention of his readers on the promise to Abraham the writer carries their thoughts beyond the Law. The Law appears as a stage only in the fulfilment of the promise. Comp. Gal. iv. 21 ff.

(13). to gar A. epangeilamenos...kath' heautou] For God having made promise to Abraham...sware...Vulg. promittens (Old Lat. cum repromisisset)...juravit....The promise was given, and then the promise was confirmed by an oath (Gen. xii. 3, 7; xiii. 14; xv. 5 ff.; xvii. 5 ff.; compared with Gen. xxii. 16 ff.). The student will do well to consider very carefully the exact differences of form under which the promise was given to Abraham at different times and afterwards to Isaac (Gen. xxvi. 2 ff.) and to Jacob (Gen. xxviii. 13 ff.).

This interpretation, which is directly suggested by the history, seems to be better than that which regards epangeilamenos and homosen as contemporaneous, a construction which is in itself perfectly admissible. (Comp. c. ii. 10)

It may be further added that the interposition of an oath implied delay in the fulfilment of the promise. No oath would have been required if the blessing had been about to follow immediately. But in the nature of the case the promise to Abraham pointed to a remote future. Thus his example was fitted to encourage the Hebrews to trust in the unseen. At the same time the promise was absolute and not conditional (as 1 K. ii. 4).

epei kat' oudenos eichen m. ho.] since He could swear by no greater one (according to usage). Vulg. quoniam nominem habuit per quem juraret majorem. Comp. Philo, Leg. Alleg. iii. § 72 (i. 127 M.) hopas hoti ou kath' heterou omnuei theos, ouden gar autou kreitton, alla kath' heautou hos esti panton aristos (in reference to Gen. xxii. 16).

homosen kath' heautou] The oath to Abraham was the foundation of the hope of Israel (Ps. cv. 6 ff.; Luke i. 73) and the support of all positive religious faith. In this respect it is important to notice that it is the first explicit mention of the divine oath, which however was implied in the promise to Noah (Is. liv. 9; Gen. homosen kath' heautou, ¹?legon Ei men eulogon?gloeo se kai plethunon plethuno se. ¹?kai houtos makrothumesas epetuchen

14 ei men 'ABD?*: ei me C vg: he men S.

niii. 21 f.; ix. 11 ff.). Compare also Gen. xv. 8 ff. Jewish scholars dwelt on the thought of God's oath 'by Himself': Shemoth R. 44 (on Ex. xxxii. 13), What means By Thyself? R. Eliezer replied: Moses spake thus to the Lord (Blessed be He). If Thou hadst sworn by heaven and earth, I should say, since heaven and earth shall perish, so too Thine oath. Now Thou hast sworn to them by Thy great name: as Thy great name lives and lasts for ever and ever, Thy oath also shall last for ever and ever.

The phrase omn. kata tinos does not occur again in the N. T. (comp. Matt. xxvi. 63). It is found in the lxx.: Jer. xxix. 14 (xlix. 13); xxviii. (li.) 14; Amos vi. 8; and in later Greek. The classical construction (with the simple acc.) is found in James v. 12.

(14). ei men eulogon...] Gen. xxii. 17. The writer of the Epistle substitutes se for to sperma sou in the last clause. He concentrates his attention on Abraham alone. Comp. Gen. xii. 3 with Gen. xxii. 18.

The promise which is quoted is simply that of outward prosperity, of which in part Abraham lived to see the fulfilment. But the Messianic promise, with which the readers were familiar, was given under the same circumstances.

eulogon eulogeso] Old Lat. benedicendo benedixero. Vulg. benedicens benedicam. This construction in imitation of Hebr. inf. abs. with the finite verb is found in the N. T. only in quotations from the lxx. in which it is extremely frequent Comp. John iii. 29 chara chairei note.

The form ei men both here and in the text of the lxx. is attested by overwhelming authority against the common form he men. The form ei is recognised in Etymol. Magn. as an alternative form for he as epirrema horkikon with a reference to this passage. It may be a dialectic peculiarity.

(15). kai outos...] and thus, confident in a promise solemnly ratified, having patiently endured...The outos is to be taken separately and not in close connexion with makr. ('having thus patiently endured'). Comp. Acts vii. 8; xxviii. 14; 1 Cor. xiv. 25.

According to the history twenty-five years elapsed from the call of Abraham to the birth of Isaac (Gen. xii. 4; xxi.5).

For makrothumesas see v. 12 note.

epetuchen tes epang.] obtained the promise, Vulg. adeptus est repromissionem. The phrase following after epangeilamenos and separated from it by makrothumesas cannot mean simply 'obtained from God the assurance of a future blessing.' It affirms that in some sense Abraham gained that for which he looked. And in fact Abraham obtained the fulfilment of the promise in its beginning in Isaac, born past hope and given to him, as it were a second time, and also afterwards in Isaac's sons. In part however the promise necessarily remained to be fulfilled in after time (plethunon plethuno...kai en soi...), so that through Christ Christians inherit it. Compare c. xi. 33; Rom. xi. 7; James iv. 2; and c. x. 36; xi. 15, 39 (komisasthai).

In c. xi. 39 it is said of the faithful fathers ouk ekomisanto ten epangelian (comp. xi. 15). Chrysostom calls attention to the apparent contradiction and solves it: ou peri ton auton entautha phesi kakei, alla kai diplen poieitai ten paraklesin. epengeilato to Abraam, kai ta men entautha meta makron chronon hedoke, ta de ekei oudepo.

(b) The fulfilment of the promise is doubly assured to us (16—18). tes epangelias. ¹?anthropoi gar kata tou meizonos emnuousin, kai pases autois antilogias peras eis bebaiosin ho orkos. ¹?en o perissoteron boulomenos ho

16 anthropoi 'ABD?* vg syrr: anthr. + men C me. p. aut. antil.: p. antil. aut. D?* syrr. 17 en o: en to D?*. perissoteron: -teros B. b. ho th.: ho th. b. D?.

16—18. The promise which Abraham received still awaits its complete accomplishment, and it is our inheritance, doubly confirmed to us as to him, being a promise, and a promise confirmed by an oath.

In this respect the character and purpose of a human oath illustrate the divine oath. An oath is a decisive appeal to the highest power to close all controversy. Therefore in condescension God interposed an oath to give to His promise this additional pledge of immutability for our encouragement.

The argument assumes the religious propriety of oaths.

(16). anthropoi gar...] For men, being men, as men, not ohi anthr. (c. ix. 27)—swear by the greater...Here the main thought is the fact of the oath. The character of the oath (kata t. m.) follows from the nature of man. There can be no doubt from the context that tou meizonos is masculine (Vulg. per majorem sui), and not, as it might be (Matt. xii. 6 meizon) neuter.

For the use of anthropoi, marking the nature and not the class, see John v. 41 compared with 2 Tim. iii. 2; Tit. iii. 8.

Compare Philo, de sacr. Ab. et Cain § 28 (i. 181 M.) tou pisteuthenai charin apistoumenoi katapheugousin eph' horkon anthropoi. Cic. de Offic. iii. 31, 111.

pases...antil. peras eis beb.] Vulg. omnis controversiæ eorum finis ad confirmationem. The oath has two results, negative and positive: it finally stops all contradiction; and it establishes that which it attests. It is on the one side an end to all gainsaying in the relation of man to man (autois). By an appeal to a higher authority it stays the human denial of the statement which it affirms: ek toutou luetai pases antilogias amphisbetesis (Chrys.). And on the other side it issues in confirmation. The oath which silences contradiction confirms that in favour of which it is taken (bebaiosis, Phil. i. 7; Wisd. vi. 19). For the sense of antil. see c. vii. 7 (xii. 3; Jude 11). The sense of 'controversy' (Ex. xviii. 16; lxx.) is too vague. The issue raised is simple and direct (Comp. Prov. xviii. 18.)

Compare Philo, de Somn. i. § 2, ta endoiazomena ton pragmaton horko diakrinetai kai ta abebaia bebaioutai kai ta apista pistin lambanei.

(17). en o...] wherein, i.e. in this method of appeal to remove all doubt and gainsaying, God being minded to shew more abundantly to man's apprehension than by a simple promise...Perissuteron is to be taken with deixai (Acts xviii. 28). The oath was given to bring home to men the certainty of the divine promise. Compare Philo, de Abr. 46 (ii. 39 M.) phesi, kat' heautou homosa, par' o ho logos horkos esti, heneka tou dianoian aklinos kai pagios eti mallon he proteron erereisthai.

tois kler. tes epang.] The oath to theos epideixai tois klronomois tes epangelias to ametatheton tes boules autou emesiteusen horko, ¹?hina dia duo pragmaton ametatheton ¹?en hois adunaton epideixai: epideixasthai A. 18 dia d. pr.: meta d. pr. D?*.

Abraham was not for himself alone even as the promise was not for himself alone. It was for him and his seed: for the father of the faithful and all faithful sons (c. ii. 16). Thus the phrase (the heirs of the promise) includes all who under different circumstances and different degrees succeeded to the promise, the Patriarchs (xi. 9), the præ-Christian Jews, Christians. The immediate application is (echomen) to the generation of believers represented by the Hebrews who had need of the assurance.

to amet. tes boules] Vulg. immobilitatem consilii (Old Lat. voluntatis) sui.

The counsel was that of bringing universal blessing through the seed of Abraham (comp. Acts iii. 25). This part of the promise has not been directly quoted, but the reference to it is perfectly intelligible from v. 14.

emesiteusen hopko] Latt. interposuit jusjurandum, interposed, as it were, between Himself and Abraham with an oath: took the position of one invoking a higher power.

Tho oath directly referred to is that to Abraham; but the mention of the oath carries the mind of the reader to the oath by which Christ's Priesthood was confirmed (c. vii. 20 f.). The promise to Abraham confirmed by an oath is parallel to the promise to Christ—and through Him to Christians—confirmed by an oath. The latter oath shews how the first oath was to attain fulfilment.

Delitzsch observes that a similar thought lies in the prayer of Hezekiah Is. xxxviii. 14 (Lord) be Thou surety for me (rvny).

The word mesiteuein occurs here only in N.T. It occurs both in Philo and Josephus for that which interposes between conflicting powers or persons: Philo de plant. Noæ § 2 (i. 331) tou theiou nomou...tas ton enantion (elements) apeilas...mesiteuontos kai diaitontos. Jos. Antt. vii. 8, 5; xvi. 4, 3. For mesites, see c. viii. 6 n.

(18). hina...isch. parak. ech. hoi kataph...] that...we may have strong encouragement who fled...Latt. ut fortissimum solacium habeamus qui confugimus...The whole context shews that paraklesin is to be understood as encouragement to maintain with boldness a position beset by difficulties, and not simply passive consolation. The word occurs again in the Epistle c. xii. 5; xiii. 22.

The epithet (eschuran) is unusual (comp. v. 7 krauge isch. [xi. 34]). It describes that which possesses absolute might, and not simply strength sufficient for a particular task. Compare 2 Cor. x. 10; Apoc. xviii. 2, 10; xix. 6; Lk. xv. 14 (not Matt. xiv. 30).

For the order see ix. 12; and distinguish the predicative use in vii. 24.

On echomen Chrysostom says with true feeling: horas hoti ou ten axian ten heautou skopei all' hopos tous anthropous peise. Comp. 1 John ii. 1 note.

dia duo pragm. am.] by two immutable things, the promise and the oath (vv. 13, 17). Pragma may mean either object (c. x. 1; xi. 1) or fact, action (Acts v. 4; Luke i. 1).

en hois adun. pseus.] That the promise of God should fail is as inconceivable as that His oath should fail. He must pseusasthai T theon, ischuran paraklesin echomen oi kataphngontes

18 ton ton th. '* AC: om. ton '* BD?.

(as we speak) fulfil His promise: He must fulfil His oath. Comp. Philo, de Sacr. Ab. et Cain § 28 (i. 181 M.) ou di' horkon pistos ho theos alla di' auton kai ho horkos bebaios. For adunaton comp. vi. 4; x. 4; xi. 6; and for adun. pseus. see Tit. i. 2; Clem. R. i. c. 27 ouden adunaton para to theo ei me to pseusasthai. For illustrations of the 'divine impossibility' see John v. 19 note. Aug. de civ. v. 10 Recte quippe [Deus] omnipotens dicitur qui tamen mori et falli non potest. Dicitur enim omnipotens faciendo quod vult, non patiendo quod son vult; quod ei si accideret nequaquam esset omnipotens. Unde propterea quædam non potest quia omnipotens est.

The use of ho theos (v. 17) and theon is instructive. In the second case the idea is rather that of the nature of God than of His Personality: 'impossible for Him who is God....' ohi kataphugontes kratesai...] we who at the decisive moment fled for refuge to lay hold of....Comp iv. 3 ohi pisteusantes. Every other support was abandoned. The word occurs again Acts xiv. 6. Delitzsch refers to two striking passages of Philo: Leg. All. iii. § 12 (i. 95) ho de enantios touto (who is destitute of feeling for the noble) pheugei men aph' heautou katapheugei d' epi ton ton honton theon. de prof. § 18 (i. 560) mepot' oun he presbutate...metropolis (among the cities of refuge) ho theios esti logos eph' hon proton katapheugein ophelimotaton. So Clement speaks of Christians as tous prospepheugotas tois oiktirmois autou [tou megalou demiourgou kai despotou ton hapanton] dia tou kuriou hemon Iesou Christou (1 Cor. 2th).

The words kratesai t. prok. elp. appear to be connected in different ways both with kataphugontes and with paraklesin. The position of the words makes it difficult to separate kratesai from kataphugontes; and under any circumstances ohi kataphugontes would be most harsh if taken absolutely. At the same time the exact sense of kratesai carries back the thought of krat. tes prok. elp. to paraklesin: 'that we who fled for refuge to seize the hope may have encouragement to keep hold on it.'

The idea of kratesai is 'to lay hold on and cling to that which has been so taken.' See iv. 14 note. By the choice of this word in place of labein or the like, the writer emphasises the special duty of the Hebrews to keep their own by a fresh effort that which they had originally felt to be the one spring of safety, even the hope based on the efficacy of Christ's work, and specially of His Priestly intercession, whereby the promise of universal blessing through Abraham's seed is fulfilled.

This 'hope' is described as 'lying before us' (comp. c. xii. 1, 2), the prize of victory (Philo, de mut. nom. § 14; i. 591 M.), open and obvious, as soon as we embrace the Faith. It is treated as being at once God's gift and man's own feeling. It is both an 'objective' hope and a 'subjective' hope. For the power of hope see Rom. viii. 24. Philo makes hope the characteristic of a true man Quod det. pot. ins. § 38 (i. 218 M.) engraphetai gar te theou biblo hoti monos euelpis (leg. ho heuelpis) anthropos. hoste kata ta enantia ho duselpis ouk anthropos. horos oun...tou...kata Mousen anthropou diathesis psuches epi ton hontos honta theon elpizousa.

(c) The promise fulfilled in the exaltation of the Son of man (19, 20).

(19), (20). The promise has been fulfilled for humanity in the Son of man. Hope therefore can now enter into the very Presence of God where 'Jesus' kratesai tes prokeimenes elpidos. ¹?hen hos ankuran echomen tes psuches, asphale te kai bebaian kai eiserchomenen

19 echomen: echomen D?.

is, a High-priest for ever.

(19). hen hos' ank. ech.] The hope created and sustained by the promise keeps the soul secure in all storms (1 Tim. i. 19). The Anchor, which is not mentioned in the O. T., Is the familiar symbol of hope. Clement of Alexandria mentions it as a device on Christian rings (Pæd. iii. § 59). It occurs commonly with the ichthus on epitaphs. And names of hope (Elpis, [Helpis,] Elpidius) are very frequent.

asph. te kai beb. kai eiserch.] These words may refer, as far as the structure of the sentence is concerned, either to 'hope,' the main subject, or to the 'anchor,' with which it is compared. Patristic interpreters, following Chrysostom, connect them with the anchor, and endeavour to lessen the harshness of the last predicate (eiserchomenen eis to es. t. katap.) by drawing an ingenious contrast between the earthly anchor which sinks to the depths of the sea, and the spiritual anchor which rises to the heights of heaven (deiknusin hoti kaine tis aute tes ankuras he phusis, ou kato piezousa all' ano kouphizousa ten dianoian Chrys. ap. Cram. Cat. vii. 522⁵). But no explanation of the kind can remove the strangeness of the image or adapt the tense of eiserchomenen directly to the action of the anchor. It seems certain then that this clause at least must refer to 'hope.' But there are still two possible combinations. The three predicates may be taken together referring to 'hope' or the two first may be closely joined (te...kai... comp. v. 4) and referred to 'the anchor,' while the third may give a second characteristic of hope (hos ankuran...kai eiserchomenen). In favour of this view, which appears to be taken by OEcumenius and Theophylact, it may be urged that it gives distinctness to two aspects of hope, its immovable stability, and its penetrative vigour. Perhaps however such a division is artificial, so that it is best to connect the whole description with the principal subject (hope).

The stability of hope is twofold. It is undisturbed by outward influences (asphales), and it is firm in its inherent character (bebaia). Comp. ii. 2 note. Spes in nobis similitudinem exercet anchoræ, quæ navem ne ad scopulos frangatur retinet, et tutam facit ut non timeat submergi, atque firmam ne vel titubare possit (Herv.).

The participle eiserchomenen presents hope as ever entering afresh into the Divine Presence encouraged by past experience.

eis to esot. katap.] Hope enters to the innermost Sanctuary, the true Holy of Holies, that Presence of God, where Christ is (comp. vii. 19). The katapetasma was the inner veil separating the Holy from the Most Holy place (Matt. xxvii. 51, c. x. 20) as distinguished from the outer veil (msk kalumma). The distinction of the two is not strictly preserved in the lxx.; see also c. ix. 3 meta to deuteron katapetasma. Comp. Ex. xl. 5, 19.

Compare Philo de vit. M. iii. § 5 (ii. 148 M.) ek ton auton to te katapetasma kai to legomenon kalumma kateskeuazeto. to men eiso kata tous tessaras kionas hin' apikruptetai to aduton, to de exo kata tous pente...: and so § 9. See also de gig. § 12 (i. 270 M.) for a spiritual interpretation.

Hope, like the anchor, is fixed on the unseen: Nautis arenæ quibus anchora figitur et hæret sunt tectæ nec videri possunt, et tamen nautæ sunt in securitate, licet illa videre non eis to esoteron tou katapetasmatos, ²?hopou prodromos huper hemon eiselthen Iesous, kata ten taxin Melchisedek archiereus genomenos eis ton aiona.

20 Iesous: + christos D?*.

possint quibus anchoræ brachia firmiter adhæsere. Sic et nos in hujus sæculi fluctibus positi cælestia non videmus, et tamen illis ita per spem conjuncti sumus ut nullo timoris incursu moveri possimus (Herv.). Compare Primasius: Spes interiora velaminis penetrat dum per mentis contemplationem futura bona conspicit, dum cælestia præmia absque ulla dubitatione credit sibi provenire, sperat, amat, operibusque ostendit quid credat et quid speret.

(20). Hope enters where 'Jesus'—the Son of man—has entered as the forerunner of redeemed humanity, on our behalf (huper hemon), to make atonement and intercession for us, and, yet more, to prepare an entrance and a place for us also. Comp. John xiv. 2.

Thus to the fulfilment of the type of the High-priest's work another work is added. The High-priest entered the Holy of Holies on behalf of the people, but they never followed him. Christ enters heaven as forerunner of believers. Comp. x. 19 ff. Proedramen hina tous hepomenous eisagage (Euth. Zig.).

The word prodromos was used especially of the men or troops which were sent to explore before the advance of an army. Comp. Wisd. xii. 8 (Ex. xxiii. 28). In Num. xiii. 21 (22) it is used, in a different connexion, of the earliest fruits.

The use of the word eiselthen fixes attention on the fact of Christ's entrance into the Holiest—the transition from the seen to the unseen—and not on His continuance as our High-priest within the Veil (c. ix. 28).

For "thper hemon compare ix. 24; ii. 9 (huper pantos).

Iesous...arch. genomenos] The human name of the Lord, placed emphatically at the end of the sentence (see c. ii. 9 note), is here used (contrast ho christos c. v. 5) in regard to His High-priesthood, in order to connect it definitely with the fulfilment of His work on earth, whereupon He became a High-priest for ever.

The order of words in the last clause, kata ten tax. M. arch. gen., is emphatic. Stress is laid upon the fact that Christ is High-priest after a new and higher order. He does therefore all that the High-priest did and more. Comp. vii. 11, 15; and contrast v. 10 (v. 6; vii. 17).

From this passage it is clear that the eternal High-priesthood of the Lord 'after the order of Melchizedek,' King and Priest, followed on His exaltation to the throne of God in His glorified humanity (comp. v. 9 f.; vii. 28). At the same time this view does not exclude the recognition of the Lord's Death as a priestly act whereby He once for all offered Himself (vii. 27).

eis ton aiona] Etiam in futuro [sæculo] pontificis agit opus, non tunc pro peccatis nostris offerens, que nulla erunt, sed ut bonum quod in nobis operatus est indeficiens et stabile permaneat (Herv.).

*Additional Note on* vi. 1 — 8.