12 Wherefore Jesus 12 Διο και Ιησους, ἵνα ἁγιαση δια του ιδιου αἵματος τον λαον, εξω της πύλης επαθε. also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth, therefore, unto him with 13 Τοινυν εξερχωμεθα προς αυτον εξω της παρεμout the camp, bearing his βολης, τον ονειδισμον αυτού reproach. 14 For here have we no continuing city, but we seek one to come. 15 By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. φεροντες 14 Ου γαρ εχομεν ὧδε μενουσαν πολιν αλλα την μελλουσαν επιζητουμεν. 15 Δι' αυτου ουν αναφε ρωμεν θυσίαν αινέσεως διαπαντος τῷ Θεω, τουτέςι καρπου χειλεων ὁμολογούντων τῷ ονοματι αυτου. with God as their political ruler, (See ver. 9. note 2.) it may fairly be presumed that the prohibition to eat any part of the bodies of the animals whose blood was brought into the holy places as an atonement, was intended to make the Israelites sensible that their sins against God as moral governor of the world were not pardoned through these atonements; not even by the sacrifices which were offered by the high-priest on the tenth of the seventh month, which like the rest were to be wholly burnt. Unless this was the intention of the law, the apostle could not from that prohibition have argued with truth, that they who worshipped in the tabernacles with the sin-offerings had no right to eat of the Christian altar. Whereas, if by forbidding the priests and people to eat the sin-offerings, the law declared that their offences against God as moral governor of the world were not pardoned thereby, it was in effect a declaration, as the apostle affirms, that they had no right to eat of the Christian altar, that is, to share in the pardon which Christ hath procured for sinners by his death, who trusted in the Levitical sacrifices for pardon and acceptance with God. Ver. 12. 1. Suffered without the gate. The Israelites having cities to live in at the time our Lord suffered, without the gate was the same as without the camp in the wilderness. Wherefore, criminals being regarded as unclean, were always put to death without the gates of their cities. In that manner our Lord, and his martyr Stephen suffered. Ver. 14. 1. We have not here an abiding city. In this, it is thought by some that the apostle had the destruction of Jerusalem in his eye, which happened A. D. 70. about nine years after this epistle was written. 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 offer 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, nagw is here put for xμ, 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 ber hands. 2. Confessing to his name. The word iμλogsvæv 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. 16 But to do good, and to communicate, forget not: for with such sacrifices God is well pleased. 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 unprofitable for you. 18 Pray for us : for we trust we have a good conscience, in all things willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of 16 Της δε ευποιίας και κοινωνιας μη επιλανθανεσθε τοιαύταις γαρ θυσίαις ευα ρεζειται ὁ Θεος. 17 Πείθεσθε τοις ἡγου ὑπείκετε αυτοί γαρ αγρυπνουσιν ὑπερ μενοις ύμων, και των ψυχων ύμων, ὡς λογον αποδώσοντες ἵνα μετα χαρας τουτο ποιωσι, και μη ζενάζοντες αλυσιτελες γαρ μιν τουτο. 18 Προσευχεσθε περι μων πεποιθαμεν γαρ, ότι και λην συνειδησιν εχομεν. εν πασε καλως θελοντες ανασρεφεσθαι. 19 Περισσότερως δε παρακαλω τουτο ποιησαι, ἵνα τα χιον αποκαταςαθω ὑμῖν. 20 Ὁ δε Θεος της ειρη peace, that brought again νης ὁ αναγαγών εκ νεκρών τον ποιμενα των προβατων 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 people, 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. 17 Obey your rulers, (see ver. 7. note 1.) and submit yourselves, 1 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 swell. 19 And 1 the more earnestly beseech you to do this, that I may be restored to you the sooner. 20 Now may the God of peace,1 who brought back from the dead our Lord Jesus the great Shepherd 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 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 beseech 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 ev 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 of the sheep, through the blood of the everlasting covenant, τον μεγαν εν αἱματι διαθηκης αιωνίου, τον Κυριον ήμων Ιησουν, 21 Make you perfect in 21 Καταρτίσαι μας εν every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. ποιων παντι εργω αγαθώ, εις το ποιησαι το θέλημα αυτού εν ύμιν το ευαρεςον ενωπιον αύτου, δια Ιησου Χριςου ᾧ ἡ δόξα εις τους αιώνας των αιώνων. Αμην. 22 Παρακαλω δε μας, δελφοι, ανέχεσθε του λόγου της παρακλήσεως· και γαρ δια βραχέων επεςειλα ὑμῖν. 34 Γινώσκετε τον αδελφον Τιμοθεον απολελυμένον, μεθ' §, εαν ταχιον ερχεται, οψομαι ύμας. 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 having 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 |