that through death he might destroy him who hath the power of death, that is, the impostor;* 15 and might deliver those who, through fear of death, were all their lifetime subject to slavery.

faithful as a servant, in the whole of his house; for a testimony of those things which were to be spoken afterward: 6 but Christ, as a Son, over his own house; whose house we are, if we keep the confi. 16 For indeed death doth notdence and the glorying of our hope firm to the end.

in any manner take hold of angels; but it taketh hold of the seed of Abraham. 17 Wherefore it was right for Christ in

ren; that he might be a merciful and faithful high-priest in things relating to God, to make reconciliation for the sins of the people.t 18 For in that he himself hath suffered, having been tempted, he is able to assist those who are tempted.

(

7 WHEREFORE, as the holy spirit saith, " To-day, if ye will hear his voice, 8 harden not all things to be like his breth-your hearts, as in the provocation, in the day of trial in the desert: 9 where your fathers tried me, proved me, and saw my works forty years: 10 wherefore I was grieved with that generation, and said, They always err in heart; and they have not known my ways:' 11 so in mine indignation I solemnly said, 'They shall not enter into my rest:"" 12 so likewise take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away from the living God: 13 but exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfulness of sin.

CH. III. 1 WHEREFORE, holy brethren, partakers of a heavenly calling, consider Jesus the Apostle and High-Priest of our profession; 2 who was faithful to him that appointed him, as Moses also was faithful in the whole of his house. 3 For this person was counted worthy of more glory than Moses, inasmuch as he who formed the house hath more honour than the house.

14 For we are made partakers of Christ, if we retain the beginning of our confidence firm to the end; 15 while it is said, "To-day, if ye will hear

4 (For every house is formed by some one; but he who formed all [things] is God.)

5 And Moses indeed was his voice, harden not your

not an angel, or superior spirit. The words might be rendered. 'Since then the children partook in common of flesh and blood, he also completely shared in the same." Im. Ver. note.

the idolatrous and persecuting power. The death of Christ introduced a dispensation which, by gradually putting an end to heathenism and idolatry, and establishing the doctrine of a future life, abolished the power of death, and raised man above the fear of dissolution. See 2 Tim. i. 10, and Wetstein in loco.

+ The expression is remarkable: as to inaoneotai tas aμagrias, not to propitiate God, but to propitiate the sins of the people. The meaning probably is, q. d. to remove all legal obstructions and disqualifications, so that those, who were excluded as sinners from the privi leges of the old covenant, might be admitted to the benefits of the new dispensation, and might be called and made holy. See Theol. Rep. vol. v. p. 164.

hearts, as in the provocation.", lief; 7 God again limiteth a 16 For some, when they had certain day, saying by David, heard, provoked: however, not "To-day," after so long a time, all who came out of Egypt as it is said, "To-day if ye shall under Moses. hear his voice, harden not your hearts." 8 For if Joshua* had given them rest, then God would not afterward have spoken of another day.

17 But with whom was God grieved forty years? was it not with those who sinned, whose carcases fell in the desert? 18 And to whom did he solemnly say that they should not enter into his rest, but to those who believed not? 19 So we see, that they could not enter in, because of unbelief.

CH. IV. 1 Let us fear there'fore, lest, a promise being left of entering into his rest, any of you should appear to come short of it. 2 For we have had the glad tidings proclaimed to us, as they also had; but the word which they heard did not profit them, not being mixed with faith in those who heard it.

3 For we who have believed do enter into rest, as God saith; "So in mine indignation I said, 'They shall not enter into my rest:"" although his works were finished from the foundation of the world.

4 For Moses somewhere speaketh thus of the seventh day, "And God rested on the seventh day from all his works." 5 And in this place it is said again, "They shall not enter into my rest.

9 There remaineth therefore a keeping of rest to the people of God. 10 For he that hath entered into God's rest, hath rested also from his own works, as God did from his.

11 Let us earnestly endeavour, therefore, to enter into that rest; lest any one fall after the same example of unbelief.

12 For the word of God is lively and energetic, and sharper than any two-edged sword, and pierceth, even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intentions of the heart: 13 nor is there any creature that is not manifest before it: but all things are naked and opened to the eyes of Him with whom we have to do.

14 HAVING therefore a great High-priest, who hath passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not a High-priest who cannot have compassion for our infirmities; but one who was tempted in all

6 Since therefore it remaineth that some must enter there-things like ourselves, though in, and those, to whom glad without sin. 16 Let us therefore tidings were first proclaimed, come with confidence to the entered not in, because of unbe- throne of favour, that we may

Gr. Jesus: which is the same as Joshua in the Hebrew. Joshua is evidently the person here

spoken of.

obtain mercy, and receive favour for the purpose of seasonable help.

CH. V. 1 For every highpriest taken from among men, is appointed for men in things relating to God, that he may offer gifts and sacrifices for sins; 2 being one who can be mildly affected towards the ignorant, and those who wander out of the way; since he himself also is compassed with infirmity. 3 And because of this infirmity he ought, as for the people, so for himself also, to offer sacrifices for sins.*

4 And no man taketh this honour to himself, but he that is called of God, as was Aaron. 5 So Christ also glorified not himself to be made a Highpriest; but God who said to him, "Thou art my Son, to-day I have adopted thee:" 6 as also God saith in another psalm, "Thou art a priest to the age, according to the order of Melchisedec."

11 CONCERNING whom We have many things to say, and hard to be explained, since ye are dull of hearing.

learned obedience from the things which he suffered; 9 and, having been made perfect, became the author of aionian salvation to all who obey him; 10 having been called by God a High-priest according to the order of Melchisedec.

12 For although by this time, ye ought to be teachers, yet have ye need that one should teach you again what are the first elements of the oracles of God; and ye are become such as have need of milk, and not of strong food. 13 For every one who partaketh of milk is unskilled in the doctrine of justification: for he is a babe: 14 but strong food belongeth to persons fullgrown, even to those who, by use, have their senses exercised to the discernment both of good and of evil.

CH. VI. 1 Wherefore let us leave discoursing on the principles of the doctrine of Christ, and go on to perfection; not laying again the foundation of reformation from dead works, and of faith towards God, 2 of the doctrine of baptisms, and of putting on of hands, and of the resurrection of the dead, and of the aionian judgment: 3 and this will we do, if God permit.

7 And Christ, when, in the days of his flesh, he had offered up prayers and supplications with a strong cry, and with tears, to him who was able to save him from death, and was heard for his godly reverence,

4 For with regard to those who have been once enlightened, and have tasted the heaven

8 though he was a Son, yet hely gift, and have been made partakers of a holy spirit, 5 and have tasted the good word of God, and the mighty works of the coming age, 6 and yet have fallen away, it is impossible to renew them again to a reformation; since they are crucifying in themselves afresh the son

* In what sense Christ is said to offer a sacrifice for sin for himself is explained in the note upon chap. vii. 27.

of God, and are thus making of end of all gain-saying. 17 In him a public example. which matter God, being more 7 For the land which drink-abundantly willing to show to eth in the rain that often com- the heirs of the promise the eth upon it, and produceth herb-immutability of his counsel, inage useful to those for whom it terposed by an oath: 18 that is tilled, receiveth blessing from by two immutable things, in God: 8 but that which beareth which it was impossible for thorns and briars, whose end is God to speak falsely, we might to be burned, is rejected, and is have strong consolation, who about being cursed. have fled for refuge to lay hold on the hope set before us; 19 which hope we have as a sure and stedfast anchor of the soul, and as entering into the part within the veil; 20 whither our forerunner, Jesus, hath entered for us, being made a high-priest to the age, according to the order of Melchisedec.

9 But, beloved, though we thus speak, we are persuaded better things of you, and things which belong to salvation. 10 For God is not unjust, so as to forget your work and the love which ye have shown towards his name, in that ye have ministered το the wants of the saints, and still minister. 11 But we desire that every one of you show the same earnestness, to the full assurance of your hope to the end: 12 that ye be not slothful, but imitators of those who through faith and patience inherit the promises.

13 For when God made his promise to Abraham, because he could swear by no greater, he sware by himself, 14 saying, "Assuredly I will greatly bless

CH. VII. 1 FOR this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him, 2 to whom even Abraham gave a tenth part of all the spoils, first being by interpretation king of righteousness, and then king of Salem also, (which is, king of peace,) 3 without recorded father, without recorded mother, without genethee, and I will greatly multi-alogy, having neither beginning ply thee." 15 And accordingly, of days nor end of life,* but rewhen Abraham had waited pa- sembling the son of God, contiently, he obtained the promise. tinueth a priest during life.

16 For men indeed swear by 4 Now consider how great one who is greater: and an oath this man was, to whom even the for confirmation is to them an | patriarch Abraham gave a tenth

Of whose father, mother, pedigree, birth, and death we have no acount.-" Wakefield; who prefers this intelligible though free translation of the original to what must appear a strange paradoxical account to common readers. See his note. The short account of Melchisedec is contained in Genesis xiv. The writer runs a parallel between Melchisedec and Christ. Mel chisedec was a priest, though not of a priestly family of the termination of his priesthood we have no account: he was a king as well as a priest; and of an order superior to Aaron, who virtually paid tithes to Melchisedec in his ancestor Abraham. In all these respects Melchisedec is a type of Christ, who is a priest after the order of Melchisedec, and not after the order of Aaron" Im. Ver. note.

part of the spoils. 5 And indeed | cording to the likeness of Mel. those who are of the sons of chisedec, 16 who became such, Levi, who receive the office of not according to the law of a the priesthood, have a com- carnal commandment, but acmandment to take tithes from cording to the power of an endthe people according to the law, less life; 17 for the scripture witthat is, from their own brethren, nesseth, "Thou art a priest to though these are descendants the age, according to the order from Abraham: 6 but he whose of Melchisedec. pedigree is not from the same stock with them, received tithes from Abraham, and blessed him who had the promises.

7 Now, without any contradiction, the less is blessed by the greater. 8 And here men who die receive tithes; but there he received them, of whom it is witnessed that he liveth. 9 And, if I may so speak, Levi also, who receiveth tithes, payed tithes through Abraham. 10 For he was yet unborn, when Melchisedec met him.

11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should arise according to the order of Melchisedec, and that he should not be called according to the order of Aaron? 12 For, the priesthood being changed, there is of necessity a change also of the law.

13 Now he of whom these things are spoken belongeth to another tribe, no one of which gave attendance at the altar. 14 For it is manifest that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. 15 And it is still far more evident; because another priest ariseth ac

18 For indeed there is a disannulling of the former commandment, because of its weakness and unprofitableness; 19 (for the law made nothing per fect;) but it was the bringing in of a better hope, through which we draw near to God. 20 And inasmuch as he became a priest not without an oath; 21 (for they were made priests without an oath; but he with an oath, through that being who said to him, "The Lord sware, and will not repent, Thou art a priest to the age, [according to the order of Melchisedec];"") 22 by so much was Jesus made the surety of a better covenant.

23 And they indeed were many priests, because they were not suffered to continue, by reason of death: 24 but this person, because he continueth to the age, hath a priesthood which passeth not from one to another. 25 Wherefore he is also able to save in the fullest degree those who come to God through him, since he ever liveth to interpose for them.

26 For such a high-priest became us, who is holy, harmless, undefiled, separated from sinners, and made higher than the heavens; 27 who needeth not, as the high-priests, daily