Introduction.

HEBREWS.

anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and Benevolence. 14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity; con. summate prudence; uncommon generosity; the warmest friendship; the most skilful address; and the greatest polite. ness, as well as purity of manners: qualities which are never found either in the enthusiast or imposter.-See Macknight

and Dodd.

There is extant an epistle of Pliny on the very same subject, tirected to his friend Sabinianus, in behalf of his manumited slave, who had offended him, and was consequently cast out of favour. Dr. Doddridge says, that "that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found, by persons of taste, much inferior to this animated composition of the apostle Paul."

I have already introduced an epistle of Horace, on a somewhat similar subject: but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader: and I insert it the rather, because the works of Pliny are in but few hands: and his epistles are Known to very few except the learned :

C. PLINIUS SABINIANO Suo, S.

Libertus tuus, cui succensere te dixeras, venit ad me ad. volutusque pedibus meis, tanquam, tuis hæsit. Flevit mul tùm multam rogavit, multùm etiam tacuit: in summâ, fecit mihi fidem penitentiæ. Verè credo emendatum, quia deli quisse se sentit. Irasceris scio; et irasceris meritò, id quoque cio: sed tunc præcipua mansuetudinis laus, cùm iræ causa justissima est. Amasti hominem; et, spero, amabis: interim suficit, ut exorari te sinas. Licebit rursùs irasci, si merue. rit: quod eroratus excusatiùs facies.

te.

Introduction. disposition. Do not torment him; do not torment thyse.f; for, with thy mild disposition, thou must be tormented, if thou suf fer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them; and the more largely and earnestly co as I have sharply and severely reproved him; solemnly threat ening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should aların him: but I do not say the same to thee; for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell."

Nothing on the subject can be finer than this: but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin, and the apostle's Greek. It may be now asked, whether St. Paul's application in be half of Onesimus was successful? We have no direct answer to this question; but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Saviour, and too much to the apos tle, as the instrument of his salvation, not to concede a favour which is congenial to the very spirit of Christianity to grant. The application of Horace, in behalf of Septimius, was suc cessful; and both Clandius Nero and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave 1 He did and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader:

C. PLINIUS SABINIANO suo, S

Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juva Remitte aliquid adolescentia ipsius; remitte lachrymis; bit hoc te: me certe juvat; primùm quod te talem video, ut remitte indulgentiæ tuæ: ne torseris illum, ne torseris etiam in irà regi possis: deinde quod tantum mihi tribuis, ut vel Torqueris enim cùm tam lenis irasceris. Vereor, ne auctoritati meæ pareas, vel precibus indulgeas. Igitur, et videar non rogare, sed cogere, si precibus ejus meas junxero. laudo, et gratias ago. Simul in posterum moneo, ut te erroJungam tamen tanto pleniùs et effusiùs, quanto ipsum acriùs | ribus tuorum, etsi non fuerit, qui deprecetur, placabilem severiusque corripui, destrictè minatus, nunquam me postea præstes. Vale.-Epistolar. lib. ix. Ep. 24. rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterùm rogabo, impetrabo iterùm: sit modo tale, ut rogare me, ut præstare te deceat. Vale.-Epistolar. lib. ix. Ep. 21.

"CAIUS PLINIUS to SABINIANUS his Friend, health. "Thy freed man, with whom thou didst inform me thou wert incensed, came to me, and threw himself at my feet; and grasped them, as if they had been thine. He wept much: earnestly entreated; and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know; and I know that he has justly merited thy displeasure; but then, clemency has its chief praise wher there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime, permit thyself to be entreated in his behalf. Should he again merit thy displeasure, thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth; consider his tears; consider thy own gentleness of

"CAIUS PLINIUs to his friend SABINIANUS, health. "Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and to thy heart. This must be pleasing to thyself: and it is certainly pleasing to me; first, because I find thee to be a person capa ble of being governed in thy anger; and, secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore, I both praise and return thee thanks. At the same time I admonish thee, to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell."

These letters contain such excellent lessons of instruction, that it will be impossible to read them without profit. They are master pieces in their kind: and no Christian need be ashamed to be indebted to them, whether, in regulating his own conduct in respect to forgiveness of injuries, or whether, in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise.

INTRODUCTION TO THE

EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.

THE chief points in controversy, relative to the Epistle to the Hebrews, though discussed by many, have not, in my opinion, been treated so successfully by any writer as by Dr. Lardner; he has entered into the whole controversy, and brought his knowledge from far. I shall avail myself of his labours, as the best on the subject, and generally use his own words.

"I shall," says he, "inquire-1. To whom it was written. -2. In what language.-3. By whom.-4. The time and place, of writing it.

1.-In the first place, let us consider to whom this epistle was written.

editors of the French New Testament at Berlin, in their general preface to St. Paul's epistles, and in their preface to this epistle in particular.

"Of this Mr. Hallet had no doubt, who, in his Synopsis of the epistle, says, 'This epistle was particularly designed for the Hebrew Christians, who dwelt in one certain place, and was sent thither, as appears from the apostle's saying, chap. xiii. 19, 23. 'I beseech you the rather to do this, that I may be restored to you the sooner.-I will see you.' And what particular place can this be supposed to be but Judea? There, the Christians were continually persecuted by the unbelieving Jews, as we read in the Acts of the Apostles; and as St. Paul takes notice, 1 Thess. ii. 14. Heb. x. 32-36. xii. 4, 5. By these persecutions, the Hebrew Christians were tempted to a postatize from Christianity, and to think there was strength in the arguments used by the persecutors in favour of Judaism. The apostle, therefore, sets himself to guard against both these dangers.

Dr. Lightfoot thought that this epistle was sent by Paul to the believing Jews of Judea; a people, says he, that had been much engaged to him, for his care of their poor, getting collections for them all along in his travels. He adds, it is not to be doubted, indeed, that he intends the discourse and matter of this epistle to the Jews throughout their dispersion. Yet does be endorse it, and send it chiefly to the Hebrews, or the Jews of Judea, the principal part of the circumcision, as the proper. "This appears to me to be the most probable opinion: for est centre to which to direct it, and from whence it might be-1. It is the opinion of the ancient Christian writers who rebest diffused in time to the whole circumference of the disperceived this epistle. It may be taken for granted, that this was sion. Whitby, in his preface to the Epistle to the Hebrews, is the opinion of Clement of Alexandria, and Jerom, and Euthoof the same opinion: and argues much after the same manner as Lightfoot.

"So likewise Mill, Pearson, Lewis Capellus, and Beza, in his preface to this epistle, and Beausobre and L'Enfant, the

lius, who supposed this epistle to have been first written in Hebrew, and afterward translated into Greek. It may be allowed to have been also the opinion of many others, who quote this epistle to have been written to Hebrews, when they say

"II.-There are in this epistle many things especially suita ble to the believers in Judea; which must lead us to think it was written to them. I shall select such passages. "1.-Heb. 1. 2. 'Has in these last days spoken unto us by His Son.'

"2.-Chap. iv. 2. 'For unto us was the Gospel preached, as well as unto them." "3.-Chap. ii. 1, 4. Therefore we ought to give the more earnest heed to the things which we have heard; How then shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him: God also bearing thein witness with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.'

Introduction.

nothing to the contrary. Nor do I recollect any of the an. Here again we are put upon thinking, to what church or what cients, who say it was written to Jews, living out of Judea. Christians this is said; for as to those of Jerusalem, we read "Chrysostom says, that the epistle was sent to the believing much in Paul's former letters, of their poverty, and of their Jews of Palestine; and supposes that the apostle afterward being ministered to by the Gentile Christians of Galatia, Mamade them a visit. Theodoret, in his preface to the epistle, cedonia, and Corinth; and in the Acts, by the Antiochians, allows it to have been sent to the same Jews; and Theophy- but no where, of their ministering to other saints. This ob lact, in his argument of the epistle, expressly says, as Chry.jection, perhaps, might be strengthened from Heb. ini 2 sostom, that it was sent to the Jews of Palestine. So that this Be not forgetful to entertain strangers.' And from ver. lá was the general opinion of the ancients. 'To do good, and to communicate, forget net.' "Ans-But the poverty of the Jews in Jadea, and the contributions of the Gentile churches for their relief, are no rea sons why such admonitions as these should not be sent to them They are properly directed to all Christians, that they may be induced to exert themselves to the utmost. The Gentile churches, among whom St. Paul made collections for the saints in Judea, were not rich. As he says, 1 Cor. i For ye know your calling, brethren-not many mighty, not mavy noble, are called.' And of the churches in Macedonia, le sapi 2 Cor. viii. 2. 'How that in a great trial of action, the abundance of their joy, and their deep poverty, had abounded unto the riches of their liberality. In like manner, there gi be instances of liberality to the distrest among the believes i Judea. There is a very fine example recorded Acts ix. X. S nor was there ever any city, or country, in the world, to whom that exhortation, Be not forgetful to entertain strangers'er be not unmindful of hospitality, rns iλogerias cuidarbaik, could be more properly given, than Jerusalein and Judes. Fr the people there must have been much accustomed to i their festivals, when there was a great resort thither frez sli countries; and the writer of an epistle to the Christian inhabitants of Jerusalem and Judea would naturally think of such an admonition: being desirous that they should not fall short of others in that respect. And we may here, not unfly re collect the history of St. Paul's going to Jerusalem; and he, and his fellow travellers, were entertained at Casarea in the house of Philip the evangelist, and at Jerusalem, in de house of Muason, an old disciple, as related Acts xxi. 8–16.

"Does not this exhortation, and the reason with which it is supported, peculiarly suit the believers of Judea, where Christ himself first taught, and then His disciples after him; confirming their testimony with very numerous and conspicuous miracles?

"4.-The people to whom this epistle is sent were well acquainted with our Saviour's sufferings, as they of Judea must have been. This appears in chap. i. 3. ii. 9, 18. v. 7, 8. ix. 14, 28. x. 11. xii. 2, 3. xiii. 12.

"5.-Chap. v. 12. For when ye ought to be teachers of others,' and what follows, is most properly understood of Christians in Jerusalem and Judea, to whom the Gospel was first preached.

"6-What is said ch. vi. 4-6. and x. 26, 29. is most properly applicable to apostates in Judea.

7.-Chap. x. 32, 34. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; to the end of ver. 34. This leads us to the church of Jerusalem, which had suffered much, long before the writing of this epistle, even very soon after they had re- | ceived the knowledge of the truth. Compare Acts viii. 1. ix. 1, 2. xi. 19. and 1 Thess. ii. 14. Grotius supposes as much. 8.-Those exhortations, ch. xiii. 13, 14. must have been very suitable to the case of the Jews at Jerusalein, at the supposed time of writing this epistle; a few years before the war in that country broke out.

ver. 24.

"9.-The regard shown in this epistle to the rulers of the church or churches to which it is sent, is very remarkable. They are mentioned twice or thrice, first in chap. xiii. 7. Remember your rulers, who have spoken unto you the word of God whose faith imitate, concerning the end of their conversation. These were dead, as Grotius observes. And Theodoret's note is to this purpose. He intends the saints that were dead, Stephen the protomartyr, James the brother of John, and James called the Just. And there were many others who were taken off by the Jewish rage. Consider these, says he; and, observing their example, imitate their faith. Then again, at ver. 17. Obey them that have the rule over you, and submit yourselves. For they watch for your souls.' And, once more, 'Salute all thein that have the rule over you, and all the saints. Upon which, Theodoret says, this way of speak ing intimates, that their rulers did not need such instruction; for which reason he did not write to them but to their disciples. That is a fine observation. And Whitby upon that verse says, Hence it seems evident, that this epistle was not sent to the bishops or rulers of the church, but to the whole church, or the laity; and it may deserve to be considered, whether this repeated notice of the rulers among them does not afford ground to believe, that some of the apostles were still in Judea? Whether there be sufficient reason to believe that or not, I think these notices very proper and suitable to the state of the Jewish believers in Judea : for I am persuaded, that not only James, and all the other apostles, had exactly the same doctrine with Paul, but that all the elders likewise, and all the understanding men among the Jewish believers, em. braced the same doctrine. They were, as I understand, the multitude only, πλn0os, plebs, or the men of lower rank among them, who were attached to the peculiarities of the Mosaic law, and the customs of their ancestors. This may be argued from what James and the elders of Jerusalem say to Paul, Acts xxi. 20-22. 'Thou seest, brother, how many thousands of Jews there are that believe. And they are all zealous of the law-What is it therefore? The multitude must needs come together. It is hence evident that the zeal for the law, which prevailed in the minds of many, was not approved by James or the elders. That being the case, these recommendations of a regard for their rulers, whether apostles or elders, were very proper, in an epistle sent to the believers in Judea.

"For these reasons, I think that this epistle was sent to the Jewish believers, at Jerusalem, and in Judea. But there are objections which must be considered.

"Obi. 1.-Ch. vi, 10. 'God is not unrighteous to forget your work, and labour of love-in that ye have ministered to the saints, and do minister.' Upon which Dr. Wall remarks,

"Oby. 2.-Upon chap. xiii. 18, 19. the same Dr. Wall sys one would think that Paul should have prayed and purpost to go any where rather than to Jerusalem, where he had be so used; and where he fell into that five years' imprisonment, from which he was but just now delivered.

But there is not any improbability that Paul might now de sire to see his countrymen in Judea, if he might go theher with safety, as I think he might. Almost three years had zaw passed since he left Judea; and his trial, or apology, had bers over two years; and he was now set at liberty by the emperr himself. No man, not very presumptuous, would admit a thought of disturbing him.

Obj. 3.-St. Peter's epistles were written to the Hebrew Christians, scattered in Asia and Pontus, Galatia, Cappalica, and Bithynia. St. Paul must have written an epistle to than Hebrew Christians to whom St. Peter writes his two epets For St. Peter, 2 Epist. iii. 15. cites to them what Paul hat written unto them. No epistle of Paul was written to the 3 brews particularly, but this: so that these must be the Br brews of the above-named countries. To which I answer that St. Peter's epistles were not sent to the Jews, but to Gentas, or to all Christians in general, in the places above-mentored as will be clearly shown hereafter. When St. Peter mys Ai Paul has written unto you,' he may intend Paul's Epistle to the Galatians, and some other epistles written to Gentils. I he refers at all to this Epistle to the Hebrews, it is cop hended under that expression, ver. 16. As also in all asept tles.'

R

"Obj. 4.-This Epistle to the Hebrews seems to have bem written in Greek. But if it had been sent to the Jewis H lievers in Judea, it would have been written in Hebrew. To which I answer, that, allowing the epistle to have been wi ten in Greek, it might be sent to the believers in Jude Paul wrote to the Jewish believers in Palestine, he irond the epistle for general use, for all Christians, whether of Jen ish or Gentile original. Many of the Jews in Jude M stood Greek; few of the Jews out of Judea understood le brew. The Greek language was almost universal, and there fore generally used. All St. Paul's epistles are in Greek, MEE that to the Romans. And are not both St. Peter's epcies in Greek? And St. John's and St. Jude's 7 Did not St. James Hat wise write in Greek, who is supposed to have resided in Jern salem, from the time of our Lord's ascension, to the time d his own death? His epistle is inscribed to the twelve traica scattered abroad. But I presume that they of the re tribes who dwelt in Judea, are not excluded by him, ts ? tended. Nor could he be unwilling that this epistle shot? ❤ read and understood by those who were his especial car The epistle written by Barnabas, a Levite, or ascribed to in was written in Greek; not now to mention any other dewas writers, who have used the Greek language.

"II. Thus we are unawares brought to the inquiring what language this epistle was written? For there lar been doubts about it, among both ancients and moderns. Vis many learned and judicious moderns have been of s that Greek, and not Hebrew, was the original language of tha epistle: Beausobre, James Capellus, S. Basnage, Mill, in la Prolegomena to the New Testament, and the late Mr. Wetstell and also Spanheim, in his Dissertation concerning the amer of this epistle, which well deserves to be consulted.

gument for this, both of Spanheim and Wetstein, is taken from the Greek paranomasias in the epistle, or the frequent concurrence of Greek words of like sound; which seems to be an argument not easy to be answered.

Introduction.

"Some ancient Christian writers were of opinion that the Epistle to the Hebrews was written in the Hebrew language, and translated into Greek by Luke, or Clement of Rome. Je rom, in particular, seems to have supposed that this epistle was written in Hebrew: and Origen is also sometimes reckoned among those who were of this opinion. But I think I have shown it to be probable that he thought it was written in Greek. It seems likewise that they must have been of the same opinion who considered the elegance of the Greek language of this epistle as an objection against its having been written by St. Paul; for, if the Greck epistle had been sup. posed to be a translation, the superior elegance of the style of this epistle, above that of the other epistles of Paul, could have afforded no objection against his being the author of it. Indeed the ancients, as Beausobre said, formerly had no other reason to believe that St. Paul wrote in Hebrew, but that he wrote to the Hebrews. So, likewise, says Capellus. The title deceived them. And because it was written to Hebrews, they concluded it was written IN Hebrew; for none of the ancients appear to have seen a copy of this epistle in that language. III-I now proceed to the third inquiry, Who is the writer of this epistle? And many things offer in favour of the apos-fifth century. It was received as Paul's by Hilary of Poic

tle PAUL

"1-It is ascribed to him by many of the ancients. Here I think myself obliged briefly to recollect the testimonies of ancient authors: and I shall rank them under two heads:-First, the testimonies of writers who used the Greek tongue; then, the testimonies of those who lived in that part of the Roman empire, where the Latin was the vulgar language.

say, about the year 70. For, though he wrote in Greek, we rank him among Latin authors, because he was bishop of Rome. In his epistle are many passages, generally supposed to contain allusions, or references, to the Epistle to the He. brews. Ireneus, bishop of Lyons, about 178, as we are assured by Eusebius, alleged some passages out of this epistle, in a work now lost; nevertheless, it does not appear that he received it as St. Paul's. By Tertullian, presbyter of Carthage, about the year 200, this epistle is ascribed to Barnabas. Caius, about 212, supposed to have been presbyter in the church of Rome, reckoning up the epistles of St. Paul, mentions thirteen only, omitting that to the Hebrews. Here I place Hippolytus, who flourished about 220; but it is not certainly known where he was bishop, whether of Porto, in Italy, or at some place in the East: we have seen evidences that he did not receive the Epistle to the Hebrews as St. Paul's; and, perhaps, that may afford an argument, that, though he wrote in Greek, he lived where the Latin tongue prevailed. This epis tle is not quoted by Cyprian, bishop of Carthage, about 248, and afterward; nor does it appear to have been received by Novatus, otherwise called Novation, presbyter of Rome, about 251. Nevertheless, it was in aftertimes received by his followers. It may be thought by some, that this epistle is referred to by Arnobius, about 306; and by Lactantius, about the same time. It is plainly quoted by another Arnobius, in the tiers, about 354; and by Lucifer, bishop of Cagliari, in Sardinia, about the same time, and by his followers: it was also received as Paul's by C. M. Victorianus. Whether it was received by Optatus, of Milevi, in Africa, about 370, is doubtful. It was received as Paul's by Ambrose, bishop of Milan, about 374; by the Priscillianists, about 378. About the year 380 was published a Commentary upon thirteen epistles of Paul only, ascribed to Hilary, deacon of Rome. It was received as Paul's by Philaster, bishop of Brescia, in Italy, about 380: but he takes notice that it was not then received by all. His suc cessor, Gaudentius, about 387, quotes this epistle as Paul's: it is also readily received as Paul's by Jerom, about 392; and he says it was generally received by the Greeks, and the Chris tians in the East, but not by all the Latins. It was received as Paul's, by Rufinus, in 397: it is also in the Catalogue of the third Council of Carthage, in 397. It is frequently quoted by Augustin as St. Paul's. In one place he says, 'It is of doubtful authority with soine; but he was inclined to follow the opinion of the churches in the East, who received it among the cano bishop of Aquileia, in Italy, about 401; by Innocent, bishop of Rome, about 402; by Paulinus, bishop of Nola, in Italy, about 403. Pelagius, about 405, wrote a Commentary upon thirteen Epistles of Paul, omitting that to the Hebrews; ne. vertheless, it was received by his followers. It was received by Cassian, about 424; by Prosper, of Aquitain, about 434; and by the authors of the works ascribed to him; by Euche rius, bishop of Lyons, in 434; by Sedulius, about 818; by Leo, bishop of Rome, in 440; by Salvian, presbyter of Mar. seilles, about 440; by Gelatius, bishop of Roine, about 496; by Facundus, an African bishop, about 540; by Junilius, an African bishop, about 556: by Cassiodorus, in 556; by the author of the imperfect work upon St. Matthew, about 560; by Gregory, bishop of Rome, about 590; by Isidore, of Seville, about 596; and by Bede, about 701, or the beginning of the eighth century.

"There are some passages in the epistles of Ignatius, about the year 107, which may be thought, by some, to contain allusions to the Epistle to the Hebrews. This epistle seems to be referred to by Polycarp, bishop of Smyrna, in his epistle writ. ten to the Philippians, in the year 105, and in the relation of his martyrdom, written about the middle of the second century. This epistle is often quoted as Paul's, by Clement of Alexandria, about the year 194. It is received and quoted as Paul's, by Origen, about 230. It was also received as the apostle's by Dionysius, bishop of Alexandria, in 247. It is plainly referred to by Theognostus, of Alexandria, about 232. It ap pears to have been received by Methodius, about 292; by Pamphilius, about 294; and by Archelaus, bishop in Mesopotanical Scriptures.' It was received as Paul's by Chromatius, Inia, at the beginning of the fourth century; by the Mani chees in the fourth and by the Paulicians, in the seventh century. It was received, and ascribed to Paul, by Alexander, bishop of Alexandria, in the year 313; and by the Arians, in the fourth century. Eusebius, bishop of Cæsarea, about 315, says, 'There are fourteen epistles of Paul manifest and well known; but yet there are some who reject that to the Hebrews, alleging, in behalf of their opinion, that it was not received by the church of Rome, as a writing of Paul.' It is often quoted by Eusebius himself as Paul's, and sacred Scripture. This pistle was received by Athanasius, without any hesitation. In his enumeration of St. Paul's fourteen epistles, this is placed next after the two to the Thessalonians, and before the epistles to Timothy, Titus, and Philemon. The same order is observed in the Synopsis of Scripture, ascribed to him. This epistle is received as Paul's by Adamantins, author of a Dialogue against the Marcionites, in 380; and by Cvril of Jerusa "Concerning the Latin writers, it is obvious to remark, that lem, in 347; by the council of Laodicea, in 363; where St. this epistle is not expressly quoted as Paul's, by any of them Paul's epistles are enumerated in the same order as in Athana- in the three first centuries; however, it was known by Iresius just noticed This epistle is also received as Paul's by Epi-næus and Tertullian, as we have seen, and possibly to others phanius, about 368; by the apostolical constitutions, about the also. But it is manifest that it was received as an epistle of end of the fourth century; by Basil, about 370; by Gregory St. Paul, by many Latin writers, in the fourth, fifth, and fol Nazianzen, in 370; by Amphilochius also. But he says it was lowing centuries. not received by all as Paul's. It was received by Gregory Nys sen, about 370; by Didymus of Alexandria, about the same time; by Ephren, the Syrian, in 370; and by the churches of Syria, by Diodorus of Tarsus, in 378; by Hierax, a learned Egyptian, about the year 302; by Serapion, bishop of Thummis, in Egypt, about 347; by Titus, bishop of Bostra, in Arabia, about 362; by Theodore, bishop of Mopsuestia, in Cilicia, about the year 394; by Chrysostom, about the year 398; by Severian, bishop of Gabala, in Syria, in 401; by Victor of Antioch, about 401; by Palladius, author of a Life of Chrysoston, about 408; by Isidore, of Pelusium, about 412; by Cyril, bishop of Alexandria, in 412; by Theodoret, in 423; by Euthe rius, bishop of Tyana, in Cappadocia, in 431; by Socrates, the ecclesiastical historian, about 440; by Euthalius, in Egypt, about 458; and probably by Dionysius, falsely called the Areopagite, by the author of the Quæstiones et Responsiones, com only ascribed to Justin Martyr, but rather written in the fifth century. It is in the Alexandrian manuscript, about the year 500; and in the Stichometry of Nicephorus, about 806; is received as Paul's by Cosmas, of Alexandria, about 535; by Leontius, of Constantinople, about 610; by John Damascen, in 730; by Photius, about 858; by Ecumenius, about the year 150; and by Theophylact, in 1070. I shall not go any lower. "Ishall now rehearse such authors as lived in that part of the Roman empire, where the Latin was the vulgar

"The reasons of doubting about the genuineness of this epistle probably were, the want of a name at the beginning, and the difference of argument or subject matter, and of the style, from the commonly received epistles, of the apostle, as is intimated by Jerom. Whether they are sufficient reasons for rejecting this epistle, will be considered in the course of our argument.

2.-There is nothing in the epistle itself that renders it impossible, or unlikely to be his; for the epistle appears to have been written before the destruction of Jerusalem, as was of old observed by Chrysostom and Theodoret, and has been argued also by many moderns. That the temple was still standing, and sacrifices there offered, may be inferred from chap. viii. 4. For if he were on earth, he should not be a priest, seeing that there are priests that offer according to the law;' and from chap. xiii. 10. We have an altar, whereof they have no right to eat, which serve the tabernacle.' If the temple had been destroyed, and the worship there abolished, the writer would not have failed to take some notice of it, in support of his argument, and for abating the too great attachment of many to the rites of the Mosaic institution. To this purpose speaks Spanheim. It is also probable that those words, chap. iii. 13. While it is called to-day,' refer to the patience which God yet continued to exercise toward the Jew. ish nation; he seems to have had in view the approaching destruction of Jerusalem, which would put an end to that 'today,' and finish the time which God gave to the Jews, as a nation, to hear his voice.' And Lightfoot argues, from chap

Introduction.

HEBREWS.

Introduction.

ein

xii. 4. Ye have not yet resisted unto blood,' that the epistle | AUTηY TηY ELKOVA тwv πрaypaтwr. Col. H. 17. Which are a was written before the war in Judea was begun. shadow of things to come; but the body is of Christ kia rov μEXλOVTWV. To de owμa Ty Xpise. & Chap. 12 'While ye were made a gazing stock,' or spectacle, both br reproaches and afflictions; ovcidiopois te rai fànderi bearpili μεvot. 1 Cor. iv. 9. For we are made a spectacle unto the world; or dear por EzernonμE TO KOOND. 9. St. Panl, it is acknowledged epistles, often alludes to the exercises and games which were then very reputable, and frequent in Greece and other parts of the Roman empire. There are many such allusions in this epistle, which have also great se gance. So, chap. vi. 18. 'Who have led for refuge ay hold of the hope set before us;' or the reward of eternal life, proposed to animate and encourage us. And, clap. 1 Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which does so easily beset us, and let us run with pe tience the race that is set before us.' Ver. 2 • Looking Jesus, who, for the joy that was set before him, endured the cross.' And, ver. 3. Lest ye be wearied and faint in your minds.' And, ver. 12. Wherefore lift up the hands that m down, and the feeble knees.' All these texts seem to cent 1 allusions to the celebrated exercises and games of those times And to these may be added, if mistake not, the place bela noticed, chap. xii. 4. Ye have not yet resisted unto t striving against sin.' 10. Chap. xiii. 9. Be not carried on with divers and strange doctrines; Aidayats de es Jevais un пepipeрeode. Eph. iv. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine;' AvdoviCoptvo, kai tipicKSTREDNI Tаνтi avεμ тns didaokalias. 11. Chap. xiii. 10. We bare an altar whereof they have no right to eat.' 1 Cor. ix. 13. 'And they that wait at the altar are partakers with the ahar! And chap. x. 18. Are not they which eat of the perifices, partakers of the altar? 12. Chap. xiii. 20, 21. Now the Gol of peace make you perfect.' Which is a title of the Deny of where found in the New Testament, but in St. Paul's epistos: and in them it is several times, and near the concluski, 15 here; so Rom. xv. 33. 'Now the God of peace be with y all.' See likewise chap. xvi. 20. and Phil. iv. 9. and 1 The v. 23. And the very God of peace sanctify you wholly;" and 2 Cor. xiii. 11. And the God of love and peace shall be wĂLI you.'

"Indeed, those words have been the ground of an objection against this epistle having been sent to the believing Jews in Judea; because there had been already several martyrdoms in that country. That difficulty I would now remove; and I nave received from a learned friend the following observation, which may be of use: It seems to me,' says he, that the apostle here, as well as in the preceding context, alludes to the Grecian games, or exercises; and he signifies that they to whom he writes, had not been called out to the most dangerous combats, and had not run the immediate hazard of their lives; which, I suppose, might be said of them as a body, or church.' And I shall transfer hither M. Beausobre's note upon this place: There had been martyrs in Judea, as Stephen and the two James's; but, for the most part, the Jews did not put the Christians to death, for want of power; they were imprisoned and scourged, see Acts v. 40. and here, chap. xiii. 3. And they endured reproaches, and the loss of their substance, chap. x. 32, 34. These were the sufferings which they had met with. The apostle, therefore, here, indirectly reproves the Hebrews, that though God treated them with more indulgence than He had done His people in former times, and even than His own Son; they, nevertheless, wa. vered in their profession of the Gospel.-See ver. 12.' "3.-There are many exhortations in this epistle much resembling some in the epistles of St. Paul. 1. Heb. xii. 3. Lest ye be wearied and faint in your minds.' Gal. vi. 9. And let us not be weary in well-doing, for in due season we shall reap, if we faint not.' And see 2 Thess. iii. 13. and Eph. iii. 13. 2. Heb. xii. 14. Follow peace with all men, and holiness, without which no man shall see the Lord' An exhortation very suitable to Paul and to the Jewish believers in Judea: admonishing them not to impose the rituals of the law upon others; that is, the Gentile believers, and to maintain friendship with them, though they did not embrace the law. It has also a resemblance to Rom. xii. 18. but the words of the original are different. 3. Heb. xiii. 1. Let brotherly love continue,' and what follows to the end of ver. 3. Then, in ver. 4. Marriage is honourable; but fornicators and adulterers God will judge.' Here is an agreement with Eph. v. 2, 3. 'And walk in love, as Christ also has loved us; but fornication, and all uncleanness and covetousness, let it not once be named among you Ver. 4. For this ye know, that no for- "5.-The conclusion of this epistle has a remarkable gren nicator, nor unclean person, nor covetous man, has any in- ment with the conclusions of St. Paul's epistles in severim heritance in the kingdom of God.' 4. Chap. xiii. 16. But to spects. 1. He here desires the Christians to whom he is writdo good, and to communicate, forget not; for with such sacri-ing to pray for him, chap. xiii. 18. Pray for us.' fices God is well-pleased.' That exhortation is very suitable xv. 30. Eph. vi. 18, 19. Col. iv. 3. 1 Thess. v. 25. 2 T to Paul's doctrine, and has an agreement with what he says iii. 1. 2. It is added in the same, ver. 18. For we trustw elsewhere as Phil. iv. 18. 'An odour of a sweet smell; a have a good conscience, in all things willing to live lonely, sacrifice acceptable, well-pleasing to God.' Moreover, as is which may well come from Paul, some of the Jewish Mirr observed by Grotius upon this text, the word communicate, ers not being well affected to him, or being even offended with or communion, is found in a like sense in the Acts, and in him. So says Theodoret upon this place, and Chrysoston other epistles of St. Paul. See Acts ii. 42. Rom. xv. 26. 2 Cor. the like purpose, very largely. To which might be added, var viii. 4. chap. ix. 13. 22. And I beseech you, brethren, to suffer the word of hortation. It is also observable, that St. Paul makes a Be profession of his sincerity in pleading against the Jews befet Felix, Acts xxiv. 16. 3. Having desired the prayers of them Christians for himself, he prays for them, chap. x H), D. Now the God of peace make you perfect, throngs Jess Christ; to whom be glory for ever and ever-Amen.” So Ren. xv. 30, 32. having asked their prayers for him, he adds, vet. 33. Now the God of peace be with you all-Amien.' Crops Eph. vi. 19, 23. and I Thess, v. 23. 2 Thess. i. 16. 4. Cap xiii. 24. Salute all them that have the rule over you, and yi the saints. They of Italy saiute you.' The like saliratos are in many of St. Paul's epistles, Rom. xvi. 1 Cor mm B 21. 2 Cor. xiii. 13. Phil. iv. 21, 22. not to refer to any mort 5. The valedictory benediction at the end, is that which Pad! had made a token of the genuineness of his epistles. 2T iii. 18. So here, chap. xiii. 25. Grace be with you all-Area Indeed, sometimes it is, 'The grace of our Lord Jesus Carg be with you.' But at other times it is more contracted. So Col. iv. 18. Grace be with you.' 1 Tim. vi. 21. Go ba with thee.' See likewise, Eph. vi. 24. 2 Tim. iv. 22. Ita 15. The same observation is in Theodoret.

"4.-In the next place, I observe some instances of agree ment in the style, or phrases, of the Epistle to the Hebrews, and the acknowledged epistles of St. Paul. I. Heb. ii. 4. 'God also bearing them witness with signs and wonders, and divers miracles and gifts of the Holy Ghost;'-' signs and won. ders,' together, seldom occur in other books of the New Testament; but they are found several times in the Acts, and in St. Paul's epistles. The phrase is in Matt. xxiv. 24. and Mark xiii. 22. and once, likewise, in St. John's Gospel, chap. iv. 24. but it is several times in the Acts, chap. ii. 19. iv. 30. v. 12. vi. 8. viii. 13. xiv. 3. xv. 12. The most remarkable are these where there are three different words, Acts ii. 22. 'A inan approved of God among you, by miracles, and wonders, and signs.' Rom. xv. 19. Through mighty signs and wonders, by the power of the Spirit of God.' 2 Cor. xii. 12. In signs. and wonders, and mighty deeds.' 2 Thess. ii. 9. With all power, and signs, and lying wonders.' 2. Chap. ii. 14. That through death he might destroy him who had the power of death. The word karapуew, or karaрycoμat, is, I think, no where used in the New Testament, except in Luke xiii 7. and St. Paul's epistles, where it is several times; and is sometimes used in a sense resembling this place, particularly 2 Tim. i. 10. Who has abolished death;' karaрynarтos μεv TOP Bavarov; and 1 Cor. xv. 26. Compare Dr. Doddridge's Family Expositor, Vol. IV. upon 1 Cor. xv. 24. 3. Chap. iii. 1. Holy brethren, partakers of the heavenly calling.' Phil. iii. 4. "The prize of the high calling of God in Christ Jesus.' 2 Tim. i. 9. Who has called us with an holy calling.' 4. Chap. v. 12. And are become such as have need of milk, and not of strong meat.' 1 Cor. iii. 2. I have fed you with milk, and not with meat.' However, in the original, there is no great agreement in the words, except that, in both places, milk is used for the first rudiments of the Christian doctrine. 5. Chap. viii. 1. Who is set on the right-hand of the throne of the Majesty on high.' Eph. i. 21. And set him at his own right-hand in the heavenly places,' 6. Chap. viii. 6. ix. 15, and xii. 24. Jesus Christ is styled Mediator. So likewise in Galat. iii. 19, 20. I Tim ii. 5. and in no other books of the New Testament. 7. Chap. viii. 5. Who serve unto the temple and shadow of heavenly things; kat okta, Twv eпspavior. x, 1. For the law having a shadow of good things to come, and not the very image of the things;' Ektav Exov, Tw¥ peλXovTwv ayabwv,

216.

"6. The circumstances of this epistle lead us to the Apos Paul. 1. Chap. xiii. 24. They of Italy salute you' The ter, therefore, was then in Italy, whither we know Pail wo sent a prisoner, and where he resided two years, Acts vi where also he wrote several epistles still remaining 19. He desires them the rather to pray for him, that be wight be restored to them the sooner. Paul had been brought ins Judea to Rome. And he was willing to go thither at where he had been several times. And though the origina words are not the same, there is an agreement between tas and Philem. ver. 32. I trust that through your prayers 15225 he given unto you.' This particular is one of the argumer's of Euthalius, that this epistle is Paul's, and written to the Jews of Palestine. 3. Ver. 33. Know ye, that our brotÆT Timothy is set at liberty: with whom, if he come shortly, I will see you.' Timothy was with Paul during his impr ment at Rome, as is allowed by all: for he is expressly nettioned at the beginning of the Epistles to the Philippices, Colossians, Philemon, written when he was in bord is mentioned again Philip. it. 19. When the apostle writes to Timothy, he calls him his son,' or 'dearly beloved son'

Introduction.

HEBREWS.

Introduction.

brew to Hebrews, pure Hebrew; it being his own language whence it came to pass, that being translated, it has more elegance in the Greek than his other epistles.' My conjec. ture, which is not very different, if I inay be allowed to men another, who was a great master of the Greek language, immediately wrote down the apostle's sentiments in his own elegant Greek. But who this assistant of the apostle was, is altogether unknown.

1 Tim. 1. 2. 2 Tim. i. 2. But when he mentions him to others, he calls him brother;' 2 Cor. i. 1. Col. i. 1. 1 Thess. iii. 2. In like manner Titus. Compare Titus i. 4. and 2 Cor. ii. 13. "This mention of Timothy has led many, not only moderns, but ancients likewise, to think of Paul as writer of the epistion it, is, that St. Paul dictated the epistle in Hebrew, and tle, particularly Euthalius: and, undoubtedly, many others have been confirmed in that supposition by this circuinstance. "The original word, anoλsλvuevov, is ambiguous, being capable of two senses; one of which is that of our translation, set at liberty, that is, from imprisonment; the other is dismissed, sent abroad on an errand. In this last sense it was understood by Euthalius, who, in the place just cited, says, That scarcely any one can be thought of, besides Paul, who would send Timothy abroad, upon any service of the Gospel.' And indeed this passage does put us in mind of what Paul Bays to the Philippians, chap. if. 19. But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. Him, therefore, I hope to send presently, so soon as I shall see how it will go with me; but I trust in the Lord, that I also myself shall come shortly,' ver. 23, 24. which induced Beausobre to say, in the preface to this epistle, The sacred author concludes with asking the prayers of the Hebrews, chap. xiii. 19. That he may be restored to them. These words intimate that he was still prisoner, but that he hoped to be set at liberty: there fore, he adds, in ver. 23. that he intended to come and see them, with Timothy, as soon as he should be returned. If this explication be right, this epistle was written at Rome, some time after the Epistle to the Philippians, and since the departure of Timothy for Macedonia.'

"The ancients, besides Paul, have mentioned Barnabas, Luke, and Clement, as writers or translators of this epistle: but I do not know that there is any remarkable agreement be tween the style of the Epistle to the Hebrews, and the style of the epistle commonly ascribed to Barnabas. The style of Clement, in his Epistle to the Corinthians, is verbose and prolix. St. Luke may have some words which are in the Epis. tle to the Hebrews; but that does not make out the same style. This epistle, as Origen said, as to the texture of the style, is elegant Greek; but that kind of texture appears not in Luke, so far as I can perceive: there may be more art and labour in the writings of Luke, than in those of the other evangelists, but not muca more elegance that I can discern. This Epistle to the Hebrews is bright and elegant from the beginning to the end; and surpasses as much the style of St. Luke as it does the style of St. Paul in his acknowledged epistles. In short, this is an admirable epistle, but singular in sentiments and language; somewhat different in both respects from all the other writings of the New Testament: and whose is the language seems to me altogether unknown; whether that of Zenas, or Apollos, or some other of the apostle Paul's assist

"All these considerations just mentioned, added to the testi-ants and fellow labourers. mony of many ancient writers, make out an argument of great weight, (though not decisive and demonstrative,) that the apostle Paul is the writer of this epistle. An objection against this epistle being St. Paul's is, that it is supposed to have in it an elegance superior to that of his other writings. This has been judged, by Grotius and Le Clerc, sufficient to show that this was not written by Paul.

"The opinion of Origen, in his homilies upon this epistle, as cited by Eusebius, and by us from him, is, That the style of the Epistle to the Hebrews has not the apostle's rudeness of speech; but as to the texture of it, is elegant Greek, as every one will allow who is able to judge of the differences of style.' Again, he says, 'The sentiments of the epistle are admirable, and not inferior to the acknowledged writings of the apostle. This will be assented to by every one who reads the writings of the apostle with attention. Afterward he adds, 'If I were to speak my opinion, I should say, that the sentiments are the apostle's, but the language and composition another's, who committed to writing the apostle's sense, and, as it were, reduced into commentaries the things spoken by his master,' &c.

"Eusebius himself, speaking of Clement's epistle to the Corinthians, says, 'Paul having written to the Hebrews in their own language, some think that the evangelist Luke, others, that this very Clement himself, translated it into Greek: which last is most likely, there being a great resem blance between the style of the epistle of Clement and the Epistle to the Hebrews: nor are the sentiments of those two writings very different.' This passage has been already twice quoted by us; once in the chapter of Clement, bishop of Rome, and again in that of Eusebius.

"Philaster, bishop of Brescia, about 380, says, "There are some who do not allow the Epistle to the Hebrews to be Paul's; but say it is either an epistle of the apostle Barnabas, or of Clement, bishop of Rome; but some say it is an epistle of Luke the evangelist: moreover, some reject it as more eloquent than the apostle's other writings.'

"There still remains one objection more against this epistle being written by St. Paul, which is, the want of his name; for to all the thirteen epistles, received as his, he prefixes his name, and generally calls himself apostle. This objection has been obvious in all ages; and the omission has been differently accounted for by the ancients, who received this epistle as a genuine writing of St. Paul.

"Clement of Alexandria, in his Institutions, speaks to this purpose. The Epistle to the Hebrews,' he says, 'is Paul's, but he did not make use of that inscription, Paul the Apostle: for which he assigns this reason-Writing to the Hebrews, who had conceived a prejudice against him, and were suspicious of him, he wisely declined setting his name at the beginning, lest he should offend them.' He also mentions this tradition: 'forasmuch as the Lord was sent, as the apostle of Almighty God, to the Hebrews, Paul, out of modesty, does not style himself the apostle to the Hebrews, both out of respect to the Lord, and that, being preacher and apostle of the Gentiles, he over and above wrote to the Hebrews.'

"Jerom also speaks to this purpose: that Paul might decline putting his name in the inscription, on account of the Hebrews being offended with him: so in the article of St Paul, in his book of Illustrious Men, In his Commentary in the beginning of his Epistle to the Galatians, he assigns another reason, That Paul declined to style himself apostle at the beginning of the Epistle to the Hebrews, because he should afterward call Christ the High-priest and Apostle of our profession,' chap. iii. 1.

"Theodoret says, that Paul was especially the apostle of the Gentiles; for which he alleges, Gal. ii. 9. and Rom. xi. 13. 'Therefore writing to the Hebrews, who were not entrusted to his care, he barely delivered the doctrine of the Gospel, without assuming any character of authority; for they were the charge of the other apostles.'

"Lightfoot says, 'Paul's not affixing his name to this, as he had done to his other epistles, does no more deny it to be his than the First Epistle of John is denied to be John's on that account."

"Tillemont says, 'Possibly Paul considered it to be a book rather than a letter, since he makes an excuse for its brevity, chap. xiii. 22. for indeed it is short for a book, but long for a

"Jerom, about 392, in his article of St. Paul, in the book of Illustrious Men, says, 'The Epistle called to the Hebrews, is not thought to be his, because of the difference of the arguinent and style; but either Barnabas's, as Tertullian thought; or the evangelist Luke's, according to some others; or Cle-letter." ment's, bishop of Rome; who, as some think, being much "It is, I think, observable, that there is not at the beginning with him, clothed and adorned Paul's sense in his own lan- of this epistle any salutation. As there is no name of the wri guage. Moreover, he wrote as a Hebrew to the Hebrews, inter, so neither is there any description of the people to whom pure Hebrew, it being his own language; whence it came to pass that, being translated, it has more elegance in the Greek than his other epistles.'

"Some learned men of late times, as Grotius and Le Clerc, have thought this to be an insuperable objection. Of this opinion also, was likewise Jacob Tollins; who, in his notes apon Longinus, of the sublime, has celebrated the sublimity of this epistle, and particularly the elegance of the beginning of it; which alone he thinks suficient to show that it was not Paul's'

it is sent. It appears from the conclusion, that it was sent to some people at a certain place; and undoubtedly they to whom it was sent, and by whom it was received, knew very well from whom it came: nevertheless, there might be reasons for omitting an inscription and a salutation at the beginning. This might arise from the circumstances of things; there might be danger of offence at sending at that time a long letter to Jews in Judea; and this omission might be in part owing to a regard for the bearer, who too is not named. The only person nained throughout the epistle is Timothy; nor was he then present with the writer. Indeed, I imagine, that the two great objections against this being an epistle of St. Paul, the elegance of the style, and the want of a name and inscription, are both owing to some particular circumstance of the writer, and the people to whom it was sent. The people to whom it was sent are plainly Jews, in Judea; and the writer very probably is St. Paul, whose circumstances at the break. ing up of his confinement at Rome, and his setting out upon a new journey, might be attended with some peculiar embar rassments, which obliged him to act differently from his usual

"It remains, therefore, it seems to me, that if the epistle be Paul's, and was originally written in Greek, as we suppose, the apostle must have had some assistance in composing it: so that we are led to the judgment of Origen which appears to be as ingenious and probable as any. 'The sentiments are the aposle's, but the language and composition of some one else, who committed to writing the apostle's sense, and, as it were, rendered into commentaries the things spoken by his master.' According to this account the epistle is St. Paul's, as to the thoughts and matter; but the words are another's. "Jerom, as may be remembered, says, 'He wrote as a He-method.