himself in his suffering obedience and consequent reward; and farther, to support their minds under their sufferings for the name of Christ, he shews them that they were tokens of God's love to his children, were really for their profit, and would have a glorious issue, chap. xii. 1—12. He then concludes with various exhortations and instructions, all suited to his main design.

In taking a view of the doctrine and arguments contained in this epistle, we cannot fail to perceive how admirably they are calculated to promote the end the apostle had more immediately in view, namely, to bring the Hebrews off from their remaining attachment to Judaism, and to confirm and establish them in the Christian faith. But we must also be sensible that the matters contained in it are of the greatest importance and universal usefulness to all christians. For here we find the chief articles of the christian faith clearly stated; the most confirming arguments in support of them, and such sublime discoveries as are suited to bring believers to perfection, and make them skilful in the word of righteousness. Here also we are taught both the distinction and connection between the Old and New Testament revelations, their unity of design, and the subserviency of the former to the latter.

It has already been observed, that the apostle does not rest the proof of what he advances in this epistle upon his apostolic authority or inspiration, but upon the authority of the citations he brings from the Old Testament scriptures; yet I cannot fully agree with those who affirm that he uses ALL these citations in the sense in which the Jewish doctors at that time commonly understood them. It is said, "that if he had offered any novel interpretations, either literal or typical, of the Jewish scriptures, his

arguments, built on these interpretations, would have had no weight whatever, either with the believing or unbelieving part of the nation.* But it does not appear to me that any of the Jews who understood the Scriptures in the same sense in which the apostle cites and applies them, could be considered as unbelievers. Their condemning and crucifying the Lord of glory is attributed to their ignorance of the true sense of the Scriptures, Acts iii. 17, 18, xiii. 27, 28; 1 Cor. ii. 8. Paul had to reason with them out of the Scriptures, opening and alleging, that the Messiah must needs have suffered and risen again from the dead, Acts xvii. 2, 3, which shews that they had not understood the Scriptures in that sense. In this epistle the apostle makes much use of Psal. cx. 1, which we know the Pharisees and lawyers did not understand in its true sense, see Matt. xxii. 44, 45, 46; and we have reason to believe that they were equally ignorant of the true sense of the 4th verse of that Psalm. They indeed understood many passages as applicable to their expected Messiah, several of which the modern Jews apply otherwise; but they were in general ignorant of the divine dignity of his person, of the true design of his coming into the world, and of the spiritual nature of his kingdom, and so had no true understanding of the Scriptures relating to him. Besides, it should be observed, that our apostle refers the Hebrews to the doctrine of our Lord and his apostles, the truth of which had been abundantly confirmed among them by miraculous attestations from heaven, chap. ii. 1-5, and as he gave no interpretations of Scripture but what perfectly corresponded with that doctrine, and were fully supported by it, as well as by the true sense of the passages themselves, his interpreta* See Macknight's Preface to this epistle, p. 24.

tions ought to have had weight both with the believing and unbelieving part of the nation, although their blind guides should hitherto have explained them otherwise.

With respect to the execution of the following work, I need not say much, as my readers must judge for themselves. To commend it would be rather indecent in an author, and to discommend it would be to say that it ought not to have been published. Several good and learned expositions of this epistle have long ago appeared, and it cannot reasonably be expected that every succeeding expositor should strike out many new thoughts upon it which have never occurred to any before him. I have done my best to come at the sense of the apostle, by keeping the connection and scope constantly in view; and have neither rejected the assistance of commentators, nor followed them implicitly; but have sometimes differed from those whose judgment and accuracy I upon the whole highly esteem. I am far from thinking that I have fallen into no mistake respecting the sense of any particular phrase or passage; but hope that none such will be found that may lead the reader into any material error, either as to the apostle's doctrine or main design.

I have followed the common division of the chapters, though some of them have been improperly placed. Before each chapter I have placed copious Contents, giving also a view of the scope and connection. Next follows what I call a Paraphrase, and which contains a literal translation, distinguished by the Roman character, and interspersed with connecting and explanatory supplements in Italics. Last of all comes the Commentary, the text of which is the common English translation, which, though divided into clauses to suit the commentary, is inserted entire.

PARAPHRASE AND COMMENTARY

ON THE

EPISTLE TO THE HEBREWS.

CHAP. I.

CONTENTS AND SCOPE.

THE inspired penman of this Epistle enters directly upon his main design, which was to bring the Hebrew converts entirely off from their attachment to the peculiarities of the Mosaic economy, and to confirm and establish them in the Christian faith. With this view he observes, that the same God who had formerly revealed his will to their ancestors by the prophets, was also the author of the gospel revelation, in which he had communicated his mind more perfectly, and by an infinitely more excellent and dignified Person than any of those whom he had formerly employed, namely, his own Son, ver. 1, 2. To exalt their conceptions of this divine prophet and founder of the new economy, he sets forth his original character and greatness as the Maker and Upholder of all things, the splendour of his Father's glory, and the express image of his

person or substance, ver. 2, 3. He then briefly states, that this divine Person, in consequence of his having, by the sacrifice of himself, expiated our sins, is now seated at the right hand of the Divine Majesty in the highest heavens, being constituted heir of all things, and highly exalted in dignity and dominion above the angels, ver. 3, 4. And to prove this last particular, together with his original dignity, he cites various passages from the Old Testament scriptures, ver. 5-14.

In these particulars, the inspired writer touches at the chief doctrinal points, which he afterwards illustrates at large, and from which he draws the most of his arguments and exhortations throughout this epistle.

PARAPHRASE.

CHAP. I. 1. God, who in sundry parts and in various manners spake of old to the fathers by the prophets,

2. Hath now in these last days of the Jewish dispensation, and beginning of the gospel age, spoken to us by his Son, whom he hath constituted heir of all things, by whom he also, in the beginning, made the worlds:

3. Who, being the effulgence of his glory and express image of his person (substance), and sustaining all things by the word of his power, having by the sacrifice of himself made purgation of our sins, sat down enthroned at the right hand of the Divine Majesty in high places, namely, in the highest heavens.

4. Being made so much superior to the angels in dignity and dominion, by how much he hath inherited a more excellent name than they.