disinherited themselves, and lost all their interest in the promise by their unbelief. And let not others entertain better hopes of their condition hereafter, whilst here they follow their example. For,

Obs. V. No unbeliever shall ever enter into the rest of God;-which, savo Kugios Dianon xai (nowμer, shall be confirmed in our considerations on the next chapter.

Μονω τω Θεω Δοξα.

This chapter is of the same nature, and carrieth on the same THIS design, with that foregoing. That contained an exhortation unto faith, obedience and perseverance, enforced by an instance of the pernicious event or punishment, which befel them who were guilty of sin contrary unto those duties. And this was done by the exposition and application of a prophetical testimony, suggesting an example of God's dealing with unbelievers formerly. Now, whereas in the words of the psalmist there is not only a moral example proposed unto us, but a prophecy also is interwoven therein concerning the rest of God in Christ by the gospel, and our duty thereon, the apostle proceeds to expound, improve and confirm his exhortation, from the scope, design, and words of that prophecy. Wherefore, in the beginning of this chapter, he resumes his exhortation in an immediate coherence with, and dependance upon what he had before discoursed. Hence some think, that the first verse of this chapter is unduly cut off, and separated from that foregoing, whereunto it doth belong; yea some, as we intimated before, that this discourse of the apostle doth immediately succeed unto the 14th verse of the preceding chapter, that which ensueth being a digression to be included in a parenthesis. But, as was said, the words of the psalmist, containing a representation of a moral example from things past in the church, and a prophetical prediction of the future state and condition of the church, the apostle having made use of the former or moral example in the preceding discourses, arguings, expostulations and exhortations, here entereth upon the exposition and improvement of the latter, or the words of the psalmist, with reference unto their prophetical prospect towards the times of the gospel, and the instruction which was laid up for the use of those times in the example that he had insisted on. Herein,

1. He proposeth the duty which he aimeth to press upon those Hebrews, as that which is required in the words of the psalmist, from the example represented in them, with an especial enforcement of it, from the consideration of the sin and

punishment of them whose example is proposed, which followeth thereon, ver. 1, 2.

2. He vindicates the foundation of his exhortation, by shewing that the rest which the psalmist speaks of, and which he persuades them to endeavour to enter into, and to take heed that they fail not, or come not short of, was yet remaining to be enjoyed, ver. 3. as being neither the rest of God from the works of creation, and the Sabbatical rest which ensued thereon, ver. 4-6. nor yet the rest of Canaan, which Joshua brought the people into, ver. 7, 8. but a spiritual rest, which remained for believers to enjoy, ver. 8-10.

3. Hence he resumes his exhortation with respect unto his explication and vindication of the prophetical testimony by him produced, ver. 11.

4. This he again strengtheneth by a double argument or consideration;

1. In a way of caution, by proposing unto them the nature of the word of God wherein they were concerned, ver. 12, 13. 2. In a way of encouragement from the priesthood of Christ, whereby this rest was procured for believers, and therein makes a transition to the declaration and exposition of that priesthood, with the effects and consequents of it, in the six ensuing chapters.

VER. 1, 2.—Φοβηθώμεν εν μηποτε, καταλειπομένης επαγγελίας εισελθειν εις την καταπαυσιν αυτό, δοκη τις εξ ὑμῶν ὑστερηκεναι. Kai you εσμεν ευηγγελισμένοι, καθαπερ κακεινοι· αλλ' εκ ωφελησεν ὁ λόγος της ακοής εκείνους, μη συγκεκραμενος τη πίστει τοις ακέσασιν.

Φοβηθώμεν κα Timeamus ergo; metuamus igitur; more properly, let us fear therefore."

Manors, Vulg. Lat. ne forte. Rhem.lest perhaps ;' as though it intended the uncertainty of the event. Beza and Erasmus ne quando, lest at any time.' Ours omit the force of 'lest.' If it have an especial signification, it respects the several seasons or occasions to which in the fear enjoined, we ought to have regard.

ποτε,

Kataλeswoμevns sayyshias, Vulg. Lat. relicta policitatione; policitatio being an improper word in this matter, all modern translations have changed it into promissio. Rhem. forsaking the promise.' But the words in the Vul. Lat. are capable of another sense; namely, a promise being left.' Beza and Eras. derelicta promissione, which determines the sense; the promise being left, forsaken, neglected;' accordingly the Ethiopic, let us not reject his command.' The Syriac otherwise, with

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דלמא כר קים מולבנא,respect to the continuance of a promise

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ne forte stante promissione, ne forte dum stat promissio, lest whilst the promise standeth, continueth or is firm;' namely, of

entering into rest. This is followed by the Arabic, whereas a certain promise remaineth. Of this difference in sense, we must treat in our exposition of the words.

Εισελθειν εις την καταπαυσιν αυτου, see chap. iii. 11. 18.

Aoxn tis ek duwv votegneva, Vulg. Lat. existimetur aliquis è vobis deesse. Rhem. some of you be thought to be wanting: deesse neither expresseth the meaning of the original word, nor hath any proper sense in this place, as both Erasmus and Beza observe. Arias, defici, fail.' Aoxn, Erasm. and Bez. videatur, 'should seem or appear;' more properly than existimetur, it referring to the persons spoken unto, and their deportment, not the opinion or judgment of others concerning them; geval, Erasm. frustratus fuisse, to have been frustrated;' that is, in his hopes, expectations, profession, or of entering. Men will be deceived, if they hope to enter into God's rest, and yet neglect his promise; which is the sense he takes the words in. Beza, fuisse per tarditatem exclusus; endeavouring to express the precise signification of the word, he somewhat obscures the sense. To have been excluded from it by keeping behind;" by slowness in not going forward. Don Ts wr. The Sya man should be found amongst you;' omitting that sense of the word dox, which many expositors insist on, as we shall see. Arab. any one of you think.' 'Yergneva, Syr. fills up the sense,

,נשתבח אנש בכון,riac

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should

WNET,

⚫ that should cease from entering,' or 'fail of entering.' Ours, seem to come short of it,' properly.

VER. 2.—Kas yag soμev sunyyshioμevos. Vulg. Lat. etenim et nobis nunciatum est. Erasmus, annunciatum est. Rhem. for unto us it was denounced;' improperly all of them: nor is denounce' any way significant in this matter. Beza. etenim nobis evangelizatum est. Ours, for unto us was the gospel preached;" and so the word signifies, etenim sumus evangelizati, for we are evangelized;' of which construction afterwards. Syr. 1anos, nunciatum est; more properly, evangelizatum est, the gospel is, or was preached.

O logos ons axons, Vulg. Lat. sermo auditus. Rhem. the' word of hearing;' taking auditus for a substantive and not a participle, which also the original requireth. Erasm non profuit illis audisse sermonem, it profited them not to have heard 'it the word.' Ours, the word preached.' Syr. wawi enia, the word which they heard.' Of the meaning of the phrase of speech used in the original, we shall treat afterwards.

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My σvyxxgaμervos. The Complutensian copy, which is followed by sundry vulgar editions, reads, vfxxgures, making this word agree with us, those that heard;' and not with xothe word that was heard.' And this reading is followed by the Arabic and Ethiopic translations. Exxgauivos, Vulg. Συγκεκραμένος,

*૬,

Lat. admistus: Erasm. cum fide conjunctus: Beza, contemperatus; all to the same purpose; mixed, joined, tempered' with faith.

In IoT, fide, cum fide, fidei, with faith; unto the faith.' Tois axvourir, Vulg. Lat. fidei ex iis quæ audiverant. Rhem. 'with faith of those things which they heard;' referring T to the things heard, and not to the persons hearing; but that axσ will not bear.

VER. 1, 2.-Let us therefore fear, lest a promise being left of entering into his rest, any of you should seem at any time to come short, (to fail.) For unto us was the gospel preached, even as unto them, (we were evangelized even as they) but the word of hearing did not profit them, being not mixed with faith in them that heard.

These two verses, as they may and do contain an improvement of the example and of the inferences made from it, as expressed in the preceding chapter, so withal and principally the apostle gives the Hebrews a further demonstration that what he had insisted on was of near concern unto them, and that their condition was therein represented. For they might be apt to say, what have we to do with the people in the wilderness, with the promise of entering into Canaan, or with what the psalmist from thence exhorted our fathers unto of old, who were still held under the same dispensation? But, saith the apostle, these things belong unto you in an especiał manner; for, besides that you may in the example proposed, see evidently what you are to look for and expect from God, if you fall into the same sins which he therein expresseth his severity against, so the things treated of in the psalm, are a prophetical direction designed for your especial use in your present condition.

The way in particular which the apostle insists on to press these things upon them, is, 1. By exhorting them to that duty, and those considerations, which are the just consequents of the things by him proposed unto them. 2. By manifesting that their concern in those things, did afford him a just foundation of his exhortation. The exhortation is contained in the first verse, and the confirmation of it in the second.

VER. 1.-In the first verse is expressed, 1. The frame of spirit which the apostle exhorts the Hebrews unto, on the consideration of what he had minded them of, and of their interest therein, "let us therefore fear." 2. A supposition on which the exhortation to this duty and frame is founded; "a promise being left of entering into rest." 3. The evil to be prevented by attendance unto the duty proposed, "lest any of