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12 Therefore Jesus also, that he might sanctify (see Heb. x. 10.) the people (dia, 119.) with his own blood, suffered without the gate.1
13 Well then, Let us go forth (p, 294.) with him out of the camp, bearing his reproach.
14 For we have not here an abiding city, but we earnestly seek one to come. (chap. xi. 10.)
15. (Ovv, 262.). And through him let us offer up the sacrifice of praise continually to God, namely the fruit of OUR lips, confessing to his name.2
12 Therefore Jesus also who was typified by these sin-offerings, that he might be known to sanctify the people of God with his own blood presented before the throne of God in heaven as a sin-offering, suffered without the gate of Jerusalem, as the bodies of the sin-offerings were burnt without the camp.
13 Well then, Let us go forth, after his example, from the city of our habitation, to the place of our punishment, bearing the reproach laid on him; the reproach of being malefactors.
14 The leaving our habitation, kindred, and friends, need not distress us; For we have not here an abiding city, but we earnestly seek one to come; namely, the city of the living God of which I spake to you, chap. xii. 22.
15 And though persecuted by our unbelieving brethren, through him as our High-priest, Let us of fer up the sacrifice of praise continually to God for his goodness in our redemption, namely, the fruit of our lips, by confessing openly our hope of pardon through Christ, to the glory of God's perfections.
Ver. 15.-1. The fruit of our lips. Pocock, cited by Whitby, says, xação is here put for xpμa, a word by which the LXX denote a Holocaust: and these being usually made of young bullocks, the holocaust of our lips, is equivalent to, the calves of our lips, Hos. xiv. 2. But Estius more justly thinks, that the praises of God uttered with our lips, may be called the fruit of our lips, just as the good works of the virtuous woman, are called Prov. xxxi. 31. The fruit of her hands.
2. Confessing to his name. The word iμonogsvray is used by the LXX. to denote the praising of God publicly; because to praise God, is to confess or declare his perfections and benefits. 1
16 But to do good, and to communicate, forget not: for with such sacrifices God is well pleased.
16 Της δε ευποιας και κοινωνίας μη επιλανθάνεσθε τοιαυταις γαρ θυσίαις ευαρεζεῖται ὁ Θεός.
17 Obey them that have the rule over you, and sub
mit yourselves: for they
watch for your souls, as they that must give ac
count; that they may do it with joy, and not with grief: for that is unprofit
able for you.
17 Πειθεσθε τοις ήγουαυτοί γαρ αγρυπνουσιν ὑπερ μενοις υμων, και ὑπείκετε των ψυχων ὑμῶν, ὡς λογον αποδώσοντες· ἵνα μετα χαρας τουτο ποιωσι, και μη ζεναζοντες αλυσιτελες γαρ να
18 Προσευχεσθε περι μων· πεποιθαμεν γαρ, ὅτι καλην συνειδησιν εχομεν, εν πασι καλως θελοντες ανασρεφεσθαι.
19 But I beseech you
19 Περισσοτερως δε παρα
the rather to do this, that καλω τοῦτο ποιησαι, ἵνα τα
I may be restored to you the sooner.
χιον αποκαταςαθω ὑμῖν.
18 Pray for us : for we trust we have a good conscience, in all things willing to live honestly.
20 Ὁ δε Θεος της ειρηαναγαγων εκ νεκρων τον ποιμενα των προβατων
20 Now the God of
peace, that brought again της
from the dead our Lord
Ver. 17.-1. Obey your rulers, and submit yourselves. See preface, sect. 2. paragr. 3.-As the Apostle James, who presided in the church at Jerusalem, had been lately put to death, the writer of this epistle, once and again, exhorted the Hebrews, to obey the college of presbyters, who then ministered in holy things at Jerusalem and directed the affairs of the church there, because if at any time, there was occasion for the brethren to be closely united to their pastors, it was when this letter was written; the rage of the Jews being then great against the disciples of Christ. See Mill's Proleg. No. 83. Besides, as some of the common people in the church at Jerusalem, entertained different sentiments from their teachers, with respect to the obligation of the law of Moses, and the efficacy of the Levitical institutions, it was the more proper to enjoin them, to pay respect to their teachers.
2. That they may do this with joy. Because the perverseness of the peo. ple, will not hinder the reward of faithful ministers at the day of judgement,
16 But to do good, and to communicate, forget not, for with such sacrifices, God is well pleased.
16 But, at the same time to do good works, and to communicate of your substance to the poor, do not forget; for with such sacrifices, God is especially delighted. See Philip. iv. 18. note 3.
17 Obey your rulers, (see ver. 7. note 1.) and submit yourselves, for they watch for your souls, as those who must give account. OBET THEM that they may do this with joy, and not with mourning: for that wOULD BE unprofitable for you.
18 Pray for us; for we are confident that we have a good conscience, willing in all things, to behave
19 And 1 the more earnestly beseech you to do this, that I may be restor ed to you the sooner.
20 Now may the God of peace,' who brought back from the dead our Lord Jesus the great Shepherd
17 Follow the directions of your spiritual guides, and submit yourselves to their admonitions, for they watch over your behaviour for the good of your souls, as those who must give account to God. Obey them therefore, that they may do this with joy, as having promoted your salvation, and not with mourning on account of your frowardness; for that would be unprofitable for you, ending in your condemnation.
18 Pray for me. For though ye may dislike my doctrine set forth in this letter, I am certain in teaching it, I have maintained a good conscience, having delivered it to you faithfully; willing in all things, to behave suitably to my character as an inspired teacher.
19 And I the more earnestly be seech you to pray for me, that through the help of God, I may be restored to you the sooner.
20 Now may God the author of all happiness, who to save mankind brought back from the dead our Lord Jesus the great shepherd of the sheep,
some thinks this clause is not connected with their giving an account of their ministry, but with their watching for the souls of their flock. Nevertheless, as the apostle in other passages of his epistles, speaks of his converts as his crown, and his joy, at the day of judgment, 1 Thess. ii. 19. the sense given in the commentary may be admitted.
Ver. 18.-1. Willing in all things. The words y πασι may signify, among all men, among the Jews, as well as among the Gentiles.
Ver. 20.-1. May the God of peace. This is a title of the Deity, no where found but in Paul's writings. See Lord of peace, 2 Thess. iii. 16. note.
Jesus, that great Shepherd τον μεγαν εν αίματι διαof the sheep, through the θηκης αιωνιου, τον Κυριον blood of the everlasting ήμων Ιησουν,
21 Make you perfect in 21 Καταρτίσαι ὑμας εν every good work to do his παντι εργῳ αγαθῷ, εις το ποιησαι το θέλημα αυτου· ποιων εν ύμιν το ευαρεςον ενώπιον αὑτου, δια Ιησου for ever and ever. Amen. Χριςου· ᾧ ἡ δόξα εις τους
will, working in you that which is well-pleasing in his sight, through Jesus Christ to whom be glory
αιωνας των αιωνων. Αμην. 22 Παρακαλω δε ύμας, αδελφοι, ανέχεσθε του λόγου της παρακλήσεως· και γαρ δια βραχεων επεςειλα ὑμῖν.
34 Γινωσκετε τον αδελφον Τιμοθεον απολελυμενον, μεθ' ὗ, εαν ταχιον ερχεται, οψομαι ὑμας.
2. The great Shepherd. The Lord Jesus hath this title given him here, because he was foretold under the character of a shepherd, Ezek. xxxiv. 23. and because he took to himself the title of the good shepherd, John x. 11. and because all who are employed in feeding the flock, are but inferior shepherds, under him. See 1 Pet. ii. 25. note.
3. Of the sheep. Christ's sheep are all those, whether in the visible church or out of it, who from faith in God, and in Christ when he is made known to them, live sober, righteous, and godly lives. For all such are guided, protected, and fed by Christ. So Christ himself hath told us, John x. 16. Other sheep I have who are not of this fold.
4. Blood of the everlasting covenant : In allusion to Matth. xxvi. 28. This is my blood of the new covenant, my blood by which the new covenant was procured and ratified.—It is uncertain whether the words, through the blood of the everlasting covenant, should be connected with what goes before, or with what follows. If it is connected with what goes before, the meaning is either, that God brought back our Lord Jesus from the dead on account of his baving shed his blood to procure the everlasting covenant: Or, that the Lord Jesus became the great shepherd and Saviour of the sheep, by shedding his blood to procure and ratify the everlasting covenant. This latter sense seems to be supported by Acts xx. 28, where Christ is said to have purchased the church with his own blood.—But if the clause is connected with
of the sheep, 3 (v) through the blood of the everlast ing covenant,
may he through the blessings procured by the blood whereby the new covenant, which is never to be changed, was ratified,
21 Prepare you for every good work, to do what he has commanded, producing in you every disposition acceptable in his sight, through the doctrine and assistance of Jesus Christ, to whom be ascribed the glory of our salvation, for ever and ever. Amen.
22 Now, fearing ye may be prejudiced against me, I beseech you brethren, take in good part the instruc(dations I have given you concerning the law and the Levitical institutions, and judge candidly of them; the rather, because I have written to you but briefly concerning these subjects, considering their importance.
23 Know that my much respected brother Timothy is sent away by me into Macedonia, with whom, if he come back soon, I will pay you a visit. For I have ordered him to return to this place.
21 Make you fit for every good work, to do his will, producing in you what is acceptable in his sight, through Jesus Christ, to whom BE the glory for ever and ever. 2 Amen.
22 Now I beseech you, brethren, suffer this word of exhortation, for indeed I have written to you Spaxewy) briefly.
23 Know that our brother Timothy is sent away, with whom, if he come soon, I will see you. 2
what follows, the meaning is, may God make you perfect in every good work, through the assistance of his Spirit promised in the everlasting covenant. Now seeing these senses are all good, any of them may be adopted, as it is uncertain which of them was intended by the apostle.
Ver. 21.-1 Make you fit. So zaraprica, signifies. See Heb. xi. 3. note 2. Estius explains the word thus: Perficere non quomodocunque, sed apta dispositione partium. See Heb. x. 5.
2. Christ, to whom be glory for ever and ever. Here eternal glory is ascrib. ed to Christ, as it is likewise, 2 Pet. iii. 18. Rev. v. 12, 13.
Ver. 23-1. Timothy is sent away. The word annuμer, may either be translated, is set at liberty, or is sent away on some errand, Matth. xiv. 15. amonusor tas ogas, Send the multitudes away, that they may go into the villages, &c. Euthalius among the ancients, and Mill, who is followed by Lardner, among the moderns, understand the word in the latter signification; first because it appears from Philip. ii. 19.-24. that Paul, about this time, purposed to send Timothy into Macedonia, with an order to return and bring him an account of the affairs of the brethren in that country; se39