TRANSLATOR'S PREFACE
No doubt the Epistle next in importance to that to the Romans is this to the Hebrews. The truths explained in it might, indeed, have been deduced from other portions of Scripture; but it is a vast advantage and a great satisfaction to find them expressly set forth, and distinctly stated by an inspired Apostle.
In condescension to our ignorance, it has pleased God, not only to give us what might have been deemed sufficient for our information, but also to add "line upon line," so that there might be every help given to those who have a desire to know the truth, and every reasonable accuse taken away from such as resolve to oppose it, and to follow the guidance of selfwill, and the delusions of their own proud minds and depraved hearts. It might then, seem strange to us that defect, insufficiency, and obscurity have been ascribed to the Scriptures, did we not know that these have been made by such as wish Revelation to be otherwise than it is; they having imbibed errors and adopted superstitions to which it yields no countenance, but which it condemns in terms so plain, that they must be represented as defective or obscure in order to be evaded.
There are especially two parties who find this Epistle in no way favorable to them -- the Papists and the Socinians. The Sole Priesthood of Christ, and his Sole Sufficient Sacrifice, are here so distinctly stated, that the former cannot resist the evidence except by the subtle arts of the most consummate sophistry; and the latter find it a very difficult task to neutralize the strong and clear testimony here given as to the Divinity of our Savior and his Atonement. Though these parties are wholly opposed to one another, yet, like Herod and Pilate, they unite in degrading the Savior -- the one indirectly, by substituting others in his place; and the other in open manner, by denying his dignity and the character and efficacy of his death. But by both the Savior is equally dishonored.
There have been more disputes about this Epistle than any other portion of Scripture; but many of the questions which have been raised have been of a very trifling character, as though learned men were idle and had nothing else to do; and this has been the case, especially with the divines of the German school, not only with regard to this Epistle, but with respect to many other subjects.
Disquisitions called learned, have been written as to the character of this Epistle, whether it be properly an Epistle, or something that ought to be called by some other name!1 Then it has been a subject learnedly discussed, to whom in particular the Epistle was sent, whether to the dispersed Jews, or to those in Palestine -- whether to a particular Congregation, or to the Hebrews in general?2 Such questions are comparatively of very little importance; and to spend time and talent in discussing them, is a work frivolous and useless; and not only so, but also mischievous, calculated to serve the purposes of Popery and Infidelity; for to render thus apparently important what is not so, and on which no degree of certainty can be obtained, is to involve men in a mist which may lead them astray.
Another subject has been much discussed, which is of no great consequence, as the inspiration of the Epistle is not thereby endangered, and that is the language in which the Epistle was originally written. An opinion prevailed among some of the Early Fathers that it was written in Hebrew, or rather in SyroChaldee language, and that it was translated into Greek by Luke, Clement, or Barnabas. It was stated as an
There are only two questions of real importance -- the canonicity of the Epistle, and its Author.
As to the first, it has never been doubted except by some of the strange heretics in the first ages. There is quite as much external testimony in its favor as most portions of the New Testament. It was from the first received by the Churches, Eastern and Western, as a portion of the Inspired Volume. It is found in the very first versions of the New Testament, the
But with regard to the Author there has been a diversity of opinion, though, when all things are duly weighed, without reason. From the
As far then as the testimony of history goes, almost the whole weight of evidence is in favor of Paul being the Author.
With regard to modern times, the prevailing opinion has been that it is the Epistle of Paul. Luther, indeed, ascribed it to Apollos -- a mere conjecture. Calvin, as we find, supposed that either Luke or Clement was the author; for which there are no satisfactory reasons. Beza differed from his illustrious predecessor, and regarded Paul as the writer; and such has been the opinion entertained by most of the successors of the Reformers, both in this country and on the Continent, as proved by their confessions of Faith.
About the middle of the seventeenth century there seems to have been a revival of the controversy; for in the year 1658 the younger Spanheim wrote an elaborate treatise on the subject, in which he canvasses the whole evidence, both historical and internal, and affords the strongest ground for the conclusion that Paul was the writer of this Epistle. Since that time, till late years, his arguments were regarded by most as conclusive. But some of the German divines, who seem to have a taste for exploded opinions, have again revived the question, produced afresh the old arguments, and added some new ones to them. But a second Spanheim has appeared in the person of Professor Stuart, of America, who has published a learned Commentary on this Epistle, and prefixed to it a long Introduction, in which he has fully entered into the subject, and more fully than his predecessor. The labor and toil which this Introduction must have cost its author, were no doubt very great; for every argument, however frivolous, (and some of the arguments are
The evidence both external and internal is so satisfactory, that an impression is left on the mind, that Paul was the author of this Epistle, nearly equal to what his very name prefixed to it would have produced. Indeed the writer can truly say, that he now entertains no more doubt on the subject than if it had the Apostle's own superscription.4
As to the date of this Epistle, it is commonly supposed to have been written late in 62 or early in 63, about the time that Paul was released from his first imprisonment at Rome.
There seem to be especially two reasons why Paul did not commence this Epistle in his usual manner: first, because he was not specifically an Apostle to the Jews, but to the Gentiles; and secondly, because the contents of the Epistle are such that it was not necessary for him to assume his Apostolic character; for the arguments are founded on testimonies found in the Old Testament, and not on his authority as a commissioned Apostle. His main object appears to have been to show and prove that the Gospel is but a fulfillment of the ancient Scriptures, which the Jews themselves received as divine. His arguments and his examples are throughout borrowed from the Old Testament. This is a fact that is too often overlooked, to which Macknight, in an especial manner, very justly refers.
The Epistle begins by indicating a connection between the Old and the New Testament: both are revelations from the same God; He who spoke by the Prophets in the Old, speaks by His Son in the New. Then the obvious and inevitable conclusion is, that the New is but the Old completed. It is on this ground that the whole argument of the Epistle proceeds.
Having thus clearly intimated the connection between the two Testaments, the Apostle immediately enters on his great subject -- the superiority of Him who introduced the perfected dispensation over all connected with the previous incomplete, elementary, and, in a great measure, symbolical dispensation, even over angels and Moses and the Levitical highpriest. And this subject occupies the largest portion of the Epistle, extending from the
Then the Epistle divides itself into two main parts: --
1. The didactic, including the
2. The parainetic or hortative, from the 19th verse of the tenth chapter to the end of the Epistle.
The first part may be thus divided, --
1. Christ's superiority over angels -- warnings objections answered, ch. 1 and 2.
2. Christ's superiority over Moses -- warnings as to faith and the promised rest, ch. 3 and 4:13.
3. Christ's superiority over the Levitical highpriest, as to his appointment, the perpetuity of his office, his covenant, and the efficacy of his atonement, ch. 4:14, to 10:19.
The second part admits of these divisions, --
1. Exhortation to
2. Exhortation to
3. Exhortation to encounter
4. Exhortation to
5. Various directions and cautions, requests and salutations, ch. 13.
The former part, the didactic, has many digressions, and hence the difficulty sometimes of tracing the course of the Apostle's reasoning. But it was his practice as appears from his other epistles, to apply, as it were, the subject, as he proceeds. Having in the
Then in ch. 3 he proceeds to show Christ's superiority over Moses; and having done so, he goes on in verse 7 to warn the Hebrews against following the example of their forefathers, who, through unbelief, lost the land of promise; and he pursues this subject to the end of the 13th verse of ch. 4.
The last section of the didactic part commences at ch. 4 and extends to verse 19 of the tenth chapter; it occupies nearly
He begins this portion by calling attention to Christ as a highpriest, whom he had before represented as such at the end of ch. 2; where he mentions
This digression contains several particulars. To arouse their attention and stimulate them, he blames them for their ignorance, mentions the danger of continuing satisfied with the knowledge of first principles, and the impossibility of restoration in case of apostasy; he gives an illustration of this from unproductive land after culture and rain; reminds them of their past commendable conduct, and encourages them to activity and zeal by an assurance respecting the certainty of Gods promises, ch. 5:12, to the end of ch. 6.
In chap. 7 he proceeds with Melchisedec as the type of Christ in his priestly office. Christ is a priest according to his order, not according to that of Aaron; then Aaron
He now goes on to the other part of this subject, to speak of Christ as making an atonement for sin, ch. 7:26, having before spoken of him as a sympathizing priest from the circumstance of having been a sufferer. While speaking of his expiation, he refers to the covenant of which he was the Mediator, for expiations depended on the covenant. Respecting the new covenant, he quotes the express words of Jeremiah; and it included the remission of sins, and remission of sins necessarily implies an expiation. Then in the
Here the Apostle completes the
The parainetic or hortative portion of the Epistle, extending from chap. 10:19 to the end, requires no further explanation.
We especially learn from this Epistle that the distinctive character of the old dispensation was symbolical, and of the new spiritual. The old abounded in forms, rituals, and ceremonies; the new exhibits what these things signified and typified. To have recourse again to symbols and rituals, is to prefer darkness to light, to reverse the order of things, and to disregard a favor which kings and prophets in ancient times desired to enjoy. This is not only an evidence of fatuity, but it is also ingratitude and sin, and it ought never to be deemed as innocent or harmless. Having the glorious light of the Gospel, let us walk in the light, and never regard "beggarly elements" as things to be perpetuated and admired.
This Commentary was translated into English by Clement Cotton, from the French Version, and was published in 1605 under the following title: -- "A Commentarie on the whole Epistle to the Hebrews. By Iohn Calvin. Translated ovt of French.
The "Epistle Dedicatorie" to Cotton's patron, Robert Cecil, Earl of Salisbury, and his Address "to the Reader," have been reprinted as a specimen of the style of such performances at that period.
J. O.
Thrussington, August 1853
1 To say that it has not the unusual introductory form of an Epistle, is no valid objection; for we find the case to be the same with regard to the First Epistle of John. It begins in a way very similar to this, while in the two following the usual mode is adopted.
2 The following account seems sufficiently satisfactory on this point: -- "Clement of Alexandria, Jerome, Euthalius [Epiphanius?], Chrysostom, Theodoret, Theophylact and others, were of opinion that the Epistle to the Hebrews was sent to the Jews living in Judea, who in the Apostle's time were called Hebrews to distinguish them from the jews in the Gentile countries, who were called Hellenists or Grecians, Acts 6:1; 9:29; 11:20. In that opinion these ancient authors were well founded, because as Lardner observes, this letter appears to have been written to persons dwelling in one place, Hebrews 13:19, 23, 24, namely, to the inhabitants of Judea, and to those of them especially who lived in Jerusalem." -- Macknight
3 It is indeed thought, as stated by Horne in his Introduction, that the Syriac version was made at the end of the first, or at the beginning of the second century. In that case, it was made less than 40 years after the Epistle was written.
4 The arguments in favor of Paul being the author of this Epistle are briefly found in Horne's Introduction to the Critical Study of the Scriptures; but those who wish to see the subject fully handled, and that with great discrimination and judgment, must read Stuart's Introduction to his Commentary on this epistle. Dr. Bloomfield uses no exaggerated language when he says, that is "very elaborate and invaluable."
5 There is an elaborate analysis of the subject from chapter 4:14, to chapter 10:19, by Stuart at the commencement of his notes on Chapter 5; but it is not satisfactory. He seems to have overlooked that there are two sections to this part, the one referring mainly to the appointment of Christ as a priest, which stands connected with this sufferings, and His capability of sympathy, chapter 4:14 to 7:25; and the other referring to the expiation he made as Mediator of the new covenant, chapter 7:26 to chapter 10:9. The text which is the ground of the first section is Psalm 110:4; the passage on which the second section is built is Jeremiah 31:31-34, in connection with Psalm 40:6.
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