St. Paul wrote this Epistle to the Christians in Palestine, the most part of whom being Jews before their conversion, they were called Hebrews. He exhorts them to be thoroughly converted and confirmed in the faith of Christ, clearly shewing them the preeminence of Christ's priesthood above the Levitical, and also the excellence of the new law above the old. He commends faith by the example of the ancient fathers: and exhorts them to patience and perseverance and to remain in fraternal charity. It appears from chap. 13 that this Epistle was written in Italy, and probably at Rome, about twenty-nine years after our Lord's Ascension.

 

 

 

 

[3] The figure: that is, the express image, and most perfect resemblance.
[3] Making purgation: That is, having purged away our sins by his passion.

 

 

 

 

[10] To perfect the author: By suffering, Christ was to enter into his glory, Luke 24. 26, which the apostle here calls being made perfect.

 

[16] No where doth he: That is, he never took upon him the nature of angels, but that of the seed of Abraham.

 

Chapter 4

[8] Jesus: Josue, who in Greek is called Jesus.

 

 

Chapter 6

[1] The word of the beginning: The first rudiments of the Christian doctrine.

[4] It is impossible: The meaning is, that it is impossible for such as have fallen after baptism, to be again baptized; and very hard for such as have apostatized from the faith, after having received many graces, to return again to the happy state from which they fell.

 

Chapter 7

[3] Without father: Not that he had no father, etc., but that neither his father, nor his pedigree, nor his birth, nor his death, are set down in scripture.

[23] Many priests: The apostle notes this difference between the high priests of the law, and our high priest Jesus Christ; that they being removed by death, made way for their successors; whereas our Lord Jesus is a priest for ever, and hath no successor; but liveth and concurreth for ever with his ministers, the priests of the new testament, in all their functions. Also, that no one priest of the law, nor all of them together, could offer that absolute sacrifice of everlasting redemption, which our one high priest Jesus Christ has offered once, and for ever.

[25] Make intercession: Christ, as man, continually maketh intercession for us, by representing his passion to his Father.

 

 

 

[2] The holies: That is, the sanctuary.

[4] If then he were on earth: That is, if he were not of a higher condition than the Levitical order of earthly priests, and had not another kind of sacrifice to offer, he should be excluded by them from the priesthood, and its functions, which by the law were appropriated to their tribe.

[5] Who serve unto: The priesthood of the law and its functions were a kind of an example and shadow of what is done by Christ in his church militant and triumphant, of which the tabernacle was a pattern.

 

[11] They shall not teach: So great shall be light and grace of the new testament, that it shall not be necessary to inculcate to the faithful the belief and knowledge of the true God, for they shall all know him.

[13] A new: Supply 'covenant.

 

Chapter 9

[10] Of correction: Viz., when Christ should correct and settle all things.

[12] Eternal redemption: By that one sacrifice of his blood, once offered on the cross, Christ our Lord paid and exhibited, once for all, the general price and ransom of all mankind: which no other priest could do.

[25] Offer himself often: Christ shall never more offer himself in sacrifice, in that violent, painful, and bloody manner, nor can there be any occasion for it: since by that one sacrifice upon the cross, he has furnished the full ransom, redemption, and remedy for all the sins of the world. But this hinders not that he may offer himself daily in the sacred mysteries in an unbloody manner, for the daily application of that one sacrifice of redemption to our souls.

[28] To exhaust: That is, to empty, or draw out to the very bottom, by a plentiful and perfect redemption.

 

Chapter 10

[2] They would have ceased: If they had been of themselves perfect to all the intents of redemption and remission, as Christ's death is there would have been no occasion of so often repeating them: as there is no occasion for Christ's dying any more for our sins.

[18] There is no more an oblation for sin: Where there is a full remission of sins, as in baptism, there is no more occasion for a sin offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death.

[26] If we sin wilfully: He speaks of the sin of wilful apostasy from the known truth; after which, as we can not be baptized again, we can not expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism: but we have rather all manner of reason to look for a dreadful judgment; the more because apostates from the known truth, seldom or never have the grace to return to it.

 

Chapter 11

[8] He that is called Abraham: or, Abraham being called.

[19] For a parable: That is, as a figure of Christ, slain and coming to life again.

[21] Adored the top of his rod: The apostle here follows the ancient Greek Bible of the seventy interpreters, (which translates in this manner, Gen. 47. 31.,) and alleges this fact of Jacob, in paying a relative honour and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But some translators, who are no friends to this relative honour, have corrupted the text, by translating it, he worshipped, leaning upon the top of his staff; as if this circumstance of leaning upon his staff were any argument of Jacob's faith, or worthy the being thus particularly taken notice of by the Holy Ghost.

 

Chapter 12

[17] He found: That is, he found no way to bring his father to repent, or change his mind, with relation to his having given the blessing to his younger brother Jacob.

 

Chapter 13

[4] Marriage honourable in all: Let marriage be honourable in all-- That is, in all things belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word omnibus were rendered, in all persons, instead of in all things: for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover, those who have already made a vow to God to lead a single life, should they attempt to marry, they would incur their own damnation. 1 Tim. 5. 12.

[13] Bearing his reproach: That is, bearing his cross. It is an exhortation to them to be willing to suffer with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man's redemption.