Appendix C3 – Appendix F3

Appendix C3

APPENDIX C 3

Chapter 13:5 I will never leave thee, etc There are three places where these words with some variety are found, Deuteronomy 31:6; Joshua 1:5; 1 Chronicles 28:20. In the first, they are the words of Moses to the people of Israel; in the second, the words of God to Joshua; and in the third the words of David to Solomon. The Hebrew in the three places is exactly the same, excepting the change of person; but in none is the version of the Sept. the same. The words, as here given, is literally the Hebrew in Joshua 1:5, where the Greek version is wholly different; only the Apostle introduces the treble negatives as found in that version in Deuteronomy 31:6, but not given in that version in either of the two other instances. Then the quotation is from Joshua 1:5, except that the Apostle follows the Sept. in Deuteronomy 31:6, as to the three negatives.

The Hebrew could not be rendered as to the verbs more correctly than what is done by the Apostle, which are the same in the Sept., except in Joshua 1:5. The first verb means to relax, and in a transitive sense, to let go, to dismiss, to give up, to surrender; and the second verb means to leave, to forsake, to desert. The verbs in Greek bear a similar meaning. To give a distinct sense to each, we may render the clause thus, —

“I will not dismiss thee,
Nor will I by any means desert thee.”

That is, I will not give thee up so as to separate myself from thee; nor will desert thee, no, by no means, when thou art in difficulties and trials.

The three negatives with the last verb are remarkable. There is in Hebrew what somewhat corresponds with them. The ו when preceded by a negative may often be rendered and not, nor, neither. Then the version would be this, “I will not dismiss thee, nor will I, no, forsake thee.” It is indeed a promise, that God will continue to be our God, so as not to give us up, and that he will by no means forsake us in time of need.

The quotation in the next verse is from Psalm 118:6, and is literally the Sept. The Hebrew is somewhat different, “The Lord is mine, and I will not fear; what can man do to me?” Then the next verse shews that the Lord who was his was also a help to him, “The Lord, mine, is my help, (literally, for my help;) and I shall look on my haters;” a phrase which signifies that he should gain the victory over them. The word “help” is borrowed by the Sept. from the seventh verse; and as it was evidently the Apostle’s design to confirm the last clause of the previous citation, “I will not forsake thee,” he deemed it sufficient to quote the words of the Sept.

Appendix D3

APPENDIX D 3

Chapter 13:7 Rule over you, etc. The word ἡγουμένοι means properly leaders, conductors, guides, such as lead the way, and according to its secondary meaning, presidents, chiefs, governors, rulers. It is rendered “prefects — praefectorum,” by the Vulg.; “leaders — ductorum,” by Beza and Stuart; and “rulers” by Macknight; Doddridge paraphrases it, “Who have presided over you.” The version most suitable to the context is “your leaders;” for they are spoken of as persons to be followed; they were such as took the lead in religion and were examples to others. But in verse 17 the idea of a ruler is most suitable, for they were to be obeyed. The specific meaning of a word which has various senses is ever to be ascertained from the context. The leaders here referred to were those who had finished their course; for they were to remember them, and not to observe their conduct then as though they were living; and contemplating the end or conclusion of their life, they were to follow their faith.

The word ἔχθασις; means an outlet, a way of escape, also the end, conclusion, or termination of a thing, or the issue; and ἀναστροφὴ signifies manner of life, intercourse, behavior, conduct, the way in which one lives. There is no English word that can suitably express it. It may be rendered here “life,” — “and contemplating the end of their life, follow their faith;” that is, what they believed. They ended their life in peace, and were enabled to triumph over all evils by means of the faith which they professed and possessed.

Appendix E3

APPENDIX E 3

Chapter 13:8 Jesus Christ the same, etc The connection of this verse is differently viewed, and also its meaning. Some connect it with the preceding verse thus, — “Jesus Christ is even the same in power, grace, and faithfulness; he supported your leaders and guides, who have completed their trials victoriously; he being still the same will support you.” Such is the view taken by Grotius, Doddridge, Macknight, Scott, and Stuart. Others, as Scholefield, Bloomfield, and some German divines, connect the verse with what follows in this sense, — “Jesus Christ is the same, therefore be ye the same, and be not carried about by divers and strange doctrines.”

But there is no need of this exclusive connection, as the verse appears connected with the preceding and the following verse. Those who adopt the first view seem to be wrong as to the main subject of the passage. What the Apostle exhorted the Hebrews to do was to follow the faith of their leaders who were gone to rest, and the contemplation of their happy and victorious end was introduced for the purpose of encouragement in following their faith. And that this is the particular and the chief point handled here is evident from the ninth verse, where this doctrine is as it were applied, “Be ye not carried about,” etc. Then the meaning of the whole passage may be given thus, — “Follow the faith of your departed guides; there is no change in it, Christ is ever the same in his mind, will, and purpose as to the faith: suffer not, therefore, yourselves to be led astray by various and strange doctrines, different from the faith of those who taught you and have attained a happy end.” Thus the passage appears consistent throughout and suitably connected, —

7. Remember your leaders, who have spoken to you the word of God, and contemplating the end of their life, follow their

8. faith: Jesus Christ, yesterday and today, is the same, and

9. will be for ever: Be not carried about by various and strange (new) doctrines; for it is good that the heart should be made firm by grace, not by meats, by which they have not profited who have been so occupied.

If the auxiliary verb be put in at all in the eighth verse, it ought to be put in twice. But the words may be rendered as a nominative case absolute, “Jesus Christ being the same yesterday, and today, and for ever;” as though he had said, “I exhort you to follow their faith, inasmuch as Jesus Christ, our teacher, mediator, and Savior never changes, but is ever the same.”

The MSS. are more in favor μὴ παραφέρεσθε, “Be ye not carried away,” than of μὴ περιφέρεσθε, “Be ye not carried about;” but as the latter verb is used on the same subject in Ephesians 4:14, it is better to adopt it here: the difference indeed is very trifling.

The passage, as thus explained, bears strongly against every innovation in the faith, in the doctrine of the Gospel, Christ its teacher being ever the same. There are to be no strange or new doctrines; for such is the meaning of strange here, that is, what is alien to the Gospel, and therefore new. And what are all the additions which have been made by the fathers, and especially by the Church of Rome, but various doctrines, foreign to the Gospel, which ever continues the same? Their variety is as great as their novelty. Christ was, is, and will ever be the same as teacher, mediator, and Savior; hence the faith, once delivered to the saints, must continue unchangeably the same.

Appendix F3

APPENDIX F 3

Chapter 13:9. For it is a good thing, etc There seems to be some obscurity in the latter part of this verse, and in the following verses. There appears, however, to be an intimation of what the Apostle means in the term “strange” or new, as applied to the doctrines here referred to. There was probably an attempt made to unite some parts of the ceremonial law, especially the feasts, with the Gospel. The distinction of meats was not new, but this kind of mixture might have been so termed, that is, a participation in those sacrifices, part of which was allowed to be eaten by those who presented them, Leviticus 7:11-21. This was probably one of the strange or new doctrines. Such a compliance must have been made for the sake of avoiding reproach and persecution.

The Apostle says in verse 10, that those who did eat of the sacrifices could not be partakers of what Christians feed on. Then in verse 11, he mentions the sacrifice made annually by the high priest, no part of which was eaten, but the whole was burnt without the camp, (referring to the state of things when the tabernacle was erected in the wilderness,) intimating that the chief sacrifice was not partaken of either by the priests or by the people. Taking this fact as an intimation, and a symbol of what was to be, he says that Christ had offered the great and the real sacrifice without the gate, (alluding now to the temple at Jerusalem,) where we are to follow him, bearing the reproach to which he was subjected; and we are not to return as it were to the tabernacle, and to partake of such sacrifices as were there eaten.

As an inducement to bear reproach, he reminds them that life is but short, and that Christians expect their home in another country; and at last he states what sacrifices they were still to offer to God, not the sacrifices of peace­offerings, but those of praise and thanksgiving, and also of good works.

The “meats” according to this view, mentioned in verse 9, must have been the meats eaten when free­will­offerings were presented. Admitting that the great sacrifice for sin had been offered by Christ, some might have still supposed and taught that such offerings as these were still allowed; and to eat of such offerings might have been thought a very profitable thing, calculated to produce a great benefit. In opposition to such a sentiment, the Apostle may be supposed to have said, that it was good that the heart should be strengthened by grace, not by meats, which did not prove profitable to those who usually partook of them.

The “altar” is to be taken for the sacrifices offered on it. He declares that it was not possible to partake of the Christian’s food, and of the offerings made on the altar. The literal rendering of the 11th and 12th verses is as follows, —

11. “Moreover, of the animals whose blood for sin is brought into the holiest by the high priest, the bodies of these are

12. burnt without the camp. Therefore Jesus also, that he might make expiation for the people by his own blood, suffered without the gate.”

The purpose for which these words seem to have been added, was to shew that no eating, no meats, were connected with the sacrifice for sin; and by saying in the following verse that we are to follow Christ without the camp, bearing his reproach, the Apostle intimates that this reproach ought not to be avoided by joining those in the tabernacle, engaged in offering peace­offerings on which they feasted.

The import of the whole passage, 9-16, may be thus stated: — “Be not led away by various kinds of doctrines, and such as are new; grace, and not eating of offerings, strengthens the heart to enable it to maintain the faith and to endure trials; and this grace, the meat that belongs to our altar, cannot be partaken of by those who are still wedded to the altar of the earthly tabernacle. And as to the annual sacrifice for sin, it is not eaten, but all burnt, not in the tabernacle, but without the camp, — an intimation of what Christ did when he suffered without the gate. Thither we must follow him, and not return again to the tabernacle in order to avoid reproach; and this reproach will not be long, for we are hastening to another world; and instead of presenting free­will offerings and eating of them, what we are to offer now are the sacrifices of praise, of thanksgiving, and of good works.”