6

Lightfoot thought, That this epistle was sent by Paul 'to the believing Jews of Judea, a people, says he, that had 'been much engaged to him, for his care of their poor, 'getting collections for them all along in his travels.' He adds: It is not to be doubted, indeed, that he intendeth 'the discourse and matter of this epistle to the Jews throughout their dispersion.-Yet does he endorse it, and send it chiefly to the Hebrews, or the Jews of Judea, the ' principal part of the circumcision, as the properest centre to which to direct it, and from whence it might be best • diffused in time to the whole circumference of the dispersion.'

6

Whitby, in his preface to the epistle to the Hebrews, is of the same opinion, and argues much after the same manner with Lightfoot.

a

So likewise y Mill, Pearson, Lewis Capellus, and Beza in his preface to this epistle, and the editors of the French N. T. at Berlin in their general preface to St. Paul's epistles, and in their preface to this epistle in particular. Of this Mr. Hallet had no doubt, who in his Synopsis of the epistle says: This epistle was particularly designed for the Hebrew Christians, that dwelt in one certain place, and was 'sent thither, as appears from the apostle's saying, ch. xiii. 19, 23. "I beseech you the rather to do this, that I may 'be restored to you the sooner.- -I will see you.' And 'what particular place can this be supposed to be, but Judea? There the Christians were continually persecuted by the unbelieving Jews, as we read in the Acts of the apostles, and as St. Paul takes notice, 1 Thess. ii. 14. Hebr. x. 32-36. ch. xii. 4, 5. By these persecutions the IIebrew Christians were tempted to apostatize from Christi'anity, and to think, there was strength in the arguments urged by the persecutors in favour of Judaism. The apostle therefore sets himself to guard against both these dangers.' And what follows.

This appears to me to be the most probable opinion. For 1. It is the opinion of the ancient christian writers, who received this epistle.

X

It may be taken for granted, that this was the opinion of

Harmony of the N. T. Vol. I. p. 340.

y Per Hebræos autem istos potissimum fideles Hierosolymitanos intelligit, apud quos ante duos annos versatus fuerat. Hinc illud, iva aжOкатаσTuow vμiv. cap. xiii. 19. Mill. Proleg. num. 83.

z Annal. Paulin. p. 20, 21. a Ex quibus conjicere licet, hanc epistolam a Paulo sub finem priorum vinculorum Româ scriptum fuisse ad Hierosolymitanos Judæos, qui in Christum crediderant. L. Capel. Hist. Ap. p. 80

C

Clement of Alexandria, and Jerom, and Euthalius, who supposed this epistle to have been first written in Hebrew, and afterwards translated into Greek. It may be allowed to have been also the opinion of many others, who quote this epistle, as written to the Hebrews, when they say nothing to the contrary. Nor do I recollect any ancients, who say it was written to Jews living out of Judea.

f

Chrysostom says, that the epistle was sent to the believing Jews of Palestine. And supposeth, that the apostle afterwards made them a visit. Theodoret in his preface to the epistle allows it to be sent to the same Jews. And Theophylacts in his argument of the epistle expressly says, as Chrysostom, that it was sent to the Jews of Palestine. So that this was the general opinion of the ancients.

h

2. There are in the epistle many things especially suitable to the believers in Judea. Which must lead us to think it was written to them. I shall select divers such passages.

1.) Hebr. i. 2," Has in these last days spoken unto us by his Son.”

2.) Ch. iv. 2, " For unto us was the gospel preached, as well as to them."

how

3.) Ch. ii. 1-4, "Therefore we ought to give the more earnest heed to the things that we have heardthen shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him: God also bearing them witness with signs and wonders, and with divers miracles, and gifts of the Holy Ghost."

Does not that exhortation, and the reason, with which it is supported, peculiarly suit the believers of Judea, where Christ himself first taught, and then his disciples after him, confirming their testimony with very numerous and conspicuous miracles?

4.) The people, to whom this epistle is sent, were well acquainted with our Saviour's sufferings, as they of Judea

C

b Ap. Euseb. H. E. 1. 6. cap. 14. Scripserat, ut Hebræus Hebræis, Hebraïce, id est, suo eloquio disertissime. De V. I. cap. v.

d Argum. ep. ad Hebr. ap. zac. p. 670.

e

Πε δε 8σιν επιςελλει; Εμοι δοκει εν Ιεροσολύμοις και Παλαισινη.

Δυο μεν εν ετη εποίησεν εν Ρώμη δεδεμενος ειτα αφείθη, ειτα εις τας Σπανίας ηλθεν ειτα εις Ιεδαιαν εβη, ότε και Ιεδαιες ειδε. Και τοτε παλιν ηλθεν εις Ρωμην, ότε και ὑπο Νέρωνος ανηρέθη. Pr. in ep. ad Hebr. T. XII. p. 2. f'Vid. Theodoret argum. ep. ad Hebr.

8 Τοις εν Παλαισίνη δε Kaι Iεpoσoλvμg εTISEMEL. Theophyl. arg. ep. ad Hebr. p. 872. h Voyez la préf. de Beausobre sur l'epître aux Hébr. num. xxxviii

must have been. This appears in ch. i. 3; ii. 9, 18; v. 7, 8; ix. 14, 28; x. 11; xii. 2, 3; xiii. 12.

5.) Ch. v. 12," For when ye ought to be teachers of others," and what follows, is most properly understood of christians in Jerusalem and Judea, to whom the gospel was first preached.

6.) What is said, ch. iv. 4-6, and x. 26-29, is most properly applicable to apostates in Judea.

7.) Ch. x. 32-34, "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions-to the end of ver. 34. This leads us to the church of Jerusalem, which had suffered much, long before the writing this epistle, even very soon after they had received the knowledge of the truth. Comp. Acts viii. 1; ix. 1, 2; xi. 19; and 1 Thess, ii. 14. Grotiusi supposeth as much.

8) Those exhortations, ch. xiii. 13, 14, must have been very suitable to the case of the Jews of Jerusalem, at the supposed time of writing this epistle, a few years before the war in that country broke out.

9.) The regard shown in this epistle to the rulers of the church or churches, to which it is sent, is very remarkable. They are mentioned twice or thrice: first in ch. xiii. 7, "Remember your rulers, who have spoken unto you the word of God: whose faith imitate, considering the end of their conversation." These were dead, ask Grotius observes. And Theodoret's note is to this purpose: Hel intends the saints that were dead, Stephen the proto-martyr, James the brother of John, and James called the Just. And there were many others, who were taken off by the Jewish rage. Consider these,' says he, and observing their example, imitate their faith.' Then again at ver. 17, Obey then that have the rule over you, and submit yourselves. For they watch for your souls." And once more, ver. 24,"Salute all them that have the rule over you, and all the saints." Upon which Theodoret says: This m way of speaking intimates, that their rulers did not need 'such instruction. For which reason he did not write to

i Post Stephani mortem vehementer vexati fuere illi in Judeâ christiani, ut videre est, Act. xi. 19. 1 Thess. ii. 14. Grot. ad Heb. x. 34.

• Qui

k Loquitur autem de iis, qui jam obierant, ut ostendunt sequentia. vobis locuti sunt verbum Dei:' nempe in diversis oppidis: forte etiam diversis temporibus, cum mortuis alii successerint. Id. ad Hebr. xiii. 7. 1 In ep. ad Hebr. cap. xiii. tom. III. p. 459. D.

m Αινιττεται ὁ λογος, ὡς οἱ προςατευοντες αυτων τοιαυτης διδασκαλίας εκ εχρησαν· οὐ δη χαριν εκ εκείνοις επετειλεν, αλλα τοις μαθηταις. Ibid. p. 462. D.

'them, but to their disciples.' That is a fine observation. And Whitby upon that verse, says: 'Hence, it seems evi'dent, that this epistle was not sent to the bishops or rulers of the church, but to the whole church or the laity.' And it may deserve to be considered, whether this repeated notice of the rulers among them does not afford ground to believe, that some of the apostles were in Judea? Whether there be sufficient reason to believe that, or not, I think these notices very proper and suitable to the state of the Jewish believers in Judea. For I am persuaded, that not only James, and all the other apostles, had exactly the same doctrine with Paul: but that all the elders likewise, and all the understanding men among the Jewish believers, embraced the same doctrine. They were, as I apprehend, the multitude only, #λŋ¤os, plebs, or the men of lower rank among them, who were attached to the peculiarities of the Mosaic law, and the customs of their ancestors. This may be argued from what James and the elders at Jerusalem say to Paul. Acts xxi. 20-22. "Thou seest, brother, how many thousands of Jews there are that believe. And they are all zealous of the law.— What is it therefore? The multitude must needs come together.' It is hence evident, that the zeal for the law, which prevailed in the minds of many, was not approved by James, or the elders. That being the case, these recommendations of a regard for their rulers, whether apostles, or elders, were very proper in an epistle sent to the believers in Judea.

For these reasons I think that this epistle was sent to the Jewish believers at Jerusalem, and in Judea.

But there are objections, which must be considered.

1. Obj. Ch. vi. 10, "God is not unrighteous, to forget your work and labour of love,in that ye have ministered to the saints, and do minister." Upon which Dr. Wall" remarks: 'Here again we are put upon thinking, to what church, or what christian this is said. For as to those of 'Jerusalem, we read much in Paul's former letters, of their 'poverty, and of their being ministered to by the Gentile christians of Galatia, Macedonia, Corinth: and in the Acts, 'by the Antiochians: but no where of their ministering to ⚫ other saints. If it is of them that St. Paul speaks this, it 'must be meant of their ministering to their own poor. For that they were famous at first, when the rich men sold their lands, and brought the money to the apostles, and they had all things in common, and none lacked. But in 'the time since that, they were very poor, and were relieved n Critical Notes upon the N. T. p. 306.

by other churches.' The late Mr. Wetstein, whose ° words I place below, argued much after the same manner with Dr. Wall. This objection perhaps, might be strengthened from Heb. xiii. 2, "Be not forgetful to entertain strangers." And from ver. 16, " To do good, and to communicate, forget not."

Answ. But the poverty of the Jews in Judea, and the contributions of the Gentile churches for their relief, are no reasons, why such admonitions as these should not be sent to them. They are properly directed to all christians, that they may be induced to exert themselves to the utmost. The Gentile churches, among whom St. Paul made collections for the saints in Judea, were not rich. As he says, 1 Cor. i. 26," For ye know your calling, brethrennot many mighty, not many noble, are called."And of the churches in Macedonia, he says, 2 Cor. viii. 2. "How that in a great trial of affliction, the abundance of their joy, and their deep poverty, had abounded unto the riches of their liberality." In like manner there might be instances of liberality to the distressed, among the believers in Judea. There is a fine example recorded, Acts ix. 36-39. Nor was there ever any city or country in the world, to whom that exhortation, "be not forgetful to entertain strangers," or, "be not unmindful of hospitality," της φιλοξενιας μη επιλανθάνεσθε, could be more properly given, than Jerusalem and Judea. For the people there must have been much accustomed to it at their festivals, when there was a great resort thither from all countries. And the writer of an epistle to the christian inhabitants of Jerusalem and Judea would naturally think of such an admonition; being desirous that they should not fall short of others in that respect. And we may here not unfitly recollect the history of St. Paul's going to Jerusalem, and how he and his fellow travellers were entertained at Cæsarea, in the house of Philip the evangelist, and at Jerusalem, in the house of Mnason, an old disciple. As related Acts xxi. 8-16.

2. Obj. Upon ch. xiii. 18, 19, the same? Dr. Wall says, One would think, that Paul should have prayed and pur'posed to go any whither, rather than to Jerusalem, where

• Secundo, non possunt intelligi, qui Hierosolymis degebant. Hi enim pauperiores erant, et opus habebant, ut eorum inopia ab aliis ecclesiis sublevaretur.――lis vero, ad quos hæc epistola scripta est, commendatur beneficentia, xiii. 16; vi. 10. Erant ergo tales, non qui stipem accipere, sed qui dare debebant, solebantque. Wetst. ubi supr. p. 368. fin.

P As before, p. 316.