Μισθαποδοσία.

4. Chrysostom observes some impropriety in the use of the word μισθαποδοσία, because it rather denotes a reward for a good work than a punishment for an evil one. But the word is indifferent, ix rv μśowv, and denotes only a recompence suitable unto that whereunto it is applied. So is avμolía, used by our apostle, Rom. i. 27, excellently expressed by Solomon, Prov. i. 31, "Sinners shall eat of the fruit of their own ways, and be filled with their own devices." Such rewards we have recorded, Num. xv. 32-34; 2 Sam. vi. 6, 7; 1 Kings xiii. 4, xx. 36; 2 Kings ii. 23, 24; 2 Chron. xxxii. 20, 21.

This the apostle lays down as a thing well known unto the Hebrews, namely, that the law, which was delivered unto them by angels, received such a sanction from God, after it was established as the covenant between him and the people, that the transgression of it, so as to disannul the terms and conditions of it, had, by divine constitution, the punishment of death temporal, or excision, appointed unto it. And this in the next words he proceeds to improve unto his purpose by the way of an argument "à minori ad majus:" "How shall we escape, if we neglect so great salvation," etc.

There is an antithesis expressed in one branch, as we observed before, between the law and the gospel, namely, that the law was the word spoken by angels, the gospel being revealed by the Lord himself. But there are also other differences intimated between them, though expressed only on the part of the gospel; as that it is, in its nature and effects, "great salvation;" that is, not absolutely only, but comparatively unto the benefit exhibited to their forefathers by the law, as given on mount Horeb. The confirmation also of the gospel by the testimony of God is tacitly opposed unto the confirmation of the law by the like witness. And from all these considerations doth the apostle enforce his argument, proving the punishment that shall befall gospel neglecters.

In the words, as was in part before observed, there occur:1. The subject-matter spoken of,—" so great salvation.” 2. A further description of it; (1.) From its principal author,—it “began to be spoken by the Lord;" (2.) From the manner of its propagation,-it "was confirmed unto us by them that heard him; (3.) From its confirmation by the testimony of God;—which, (4.) Is exemplified by a distribution into, [1.] Signs; [2.] Wonders; [3.] Mighty works; and [4] Various gifts of the Holy Ghost. Whereof there is, 3. A neglect supposed,-" if we neglect." And, 4. Punishment thereof intimated; wherein, (1.) The punishment itself, and, (2.) The manner of its expression, "How shall we escape," are to be considered. All which are to be severally explained.

1. The subject-matter treated of is expressed in these words, "So great salvation." And it is the gospel which is intended in that expression, as is evident from the

Τηλικαύτης σωτηρίας.

preceding verse; for that which is there called "the word which we have heard," is here called "great salvation:" as also from the following words, where it is said to be declared by the Lord, and further propagated by them that heard him. And the gospel is called "salvation" by a metonymy of the effect for the cause: for it is the grace of God bringing salvation, Tit. ii. 11; the word that is able to save us; the doctrine, the discovery, the instrumentallyefficient cause of salvation, Rom. i. 16; 1 Cor. i. 20, 21. And this salvation the apostle calls great upon many accounts, which we shall afterwards unfold. And calling it, "so great salvation," he refers them unto the doctrine of it, wherein they had been instructed, and whereby the excellency of the salvation which it brings is declared.

Now, though the apostle might have expressed the gospel by "The word which was declared unto us by the Lord," as he had done the law by "The word spoken by angels;" yet to strengthen his argument, or motive unto obedience, which he insists upon, he chose to give a brief description of it from its principal effect; it is "great salvation." The law, by reason of sin, proved the ministry of death and condemnation, 2 Cor. iii. 9; yet, being fully published only by angels, obedience was indispensably required unto it;—and shall not the gospel, the ministry of life, and great salvation, be attended

unto?

̓Αρχὴν λαβοῦσα λαλεῖσθαι.

2. He further describes the gospel, (1.) From its principal author or revealer. It" began to be spoken by the Lord," άexùv λαβοῦσα λαλεῖσθαι. The words may have a twofold sense; for a may denote either "principium temporis,' "the beginning of time;" or "principium operis," "the beginning of the work." In the first way, it asserts that the Lord himself was the first preacher of the gospel, before he sent or employed his apostles and disciples in the same work; in the latter, that he only began the work, leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end. And this latter sense is also true; for he finished not the whole declaration of the gospel in his own person, teaching "vivâ voce," but committed the work unto his apostles, Matt. x. 27. But their teaching from him being expressed in the next words, I take the words in the first sense, referring unto what he had delivered, chap. i. 1, 2, of God's speaking in these last days in the person of the Son. Now, the gospel hath had a threefold beginning of its declaration:-First, In prediction, by promises and types; and so it began to be declared from the foundation of the world, Luke i. 70, 71. Secondly, In an immediate preparation; and so it began to be declared in and by the ministry of John the Baptist, Mark i. 1, 2. Thirdly, In its open, clear, actual, full revelation; so this work was begun by the Lord

himself, and carried on to perfection by those who were appointed and enabled by him thereunto, John i. 17, 18. Thus was it by him declared, in his own person, as the law was by angels.

And herein lies the stress of the apostle's reasonings with reference unto what he had before discoursed concerning the Son and angels, and his pre-eminence above them. The great reason why the Hebrews so pertinaciously adhered unto the doctrine of the law, was the glorious publication of it. It was "the word spoken by angels;" they received it "by the disposition of angels." If,' saith the apostle, that were a sufficient cause why the law should be attended unto, and that the neglect of it should be so sorely avenged as it was, though in itself but the ministry of death and condemnation, then consider what is your duty in reference unto the gospel, which as it was in itself a word of life and great salvation, so it was spoken, declared, and delivered by the Lord himself, whom we have manifested to be so exceedingly exalted above all angels whatever.'

He further describes the gospel, (2.) From the way and means of its conveyance unto us. It was "confirmed unto us by them that heard him." And herein also he prevents an objection that might arise in the minds of the Hebrews, inasmuch as they, at least the greatest part of them, were not acquainted with the personal ministry of the Lord; they heard not the word spoken by him. For hereunto the apostle replies, that though they themselves heard him not, yet the same word which he preached was not only declared, but "confirmed unto them by those that heard him." And herein he doth not intend all of them who at any time heard him teaching, but those whom in an especial manner he made choice of to employ them in that work, namely, the apostles. So that this expression, "Those that heard him," is a periphrasis of the apostle's, from that great privilege of hearing immediately all things that our Lord taught in his own person; for neither did the church of the Jews hear the law as it was pronounced on Horeb by angels, but had it confirmed unto them by the ways and means of God's appointment. And he doth not say merely that the word was taught or preached unto us by them; but CeCaron,-it was "confirmed," made firm and steadfast, being delivered infallibly unto us by the ministry of the apostles. There was a divine BeCaíwois, "firmness," certainty, and infallibility in the apostolical declaration of the gospel, like that which was in the writings of the prophets; which Peter, comparing with miracles, calls BeCarspor λóyor, "a more firm, steadfast, or sure word." And this infallible certainty of their word was from their divine inspiration.

βεβαιότερον λόγον,

Εβεβαιώθη.

Sundry holy and learned men from this expression, "Confirmed unto us,”—wherein they say the writer of this epistle placeth himself among the number of those who heard not the word from the

Lord himself, but only from the apostles,-conclude that Paul cannot be the penman thereof, who in sundry places denieth that he received the gospel by instruction from men, but by immediate revelation from God. Now, because this is the only pretence which hath any appearance of reason for the adjudging the writing of this epistle from him, I shall briefly show the invalidity of it. And (1.) It is certain that this term, "us," comprises and casts the whole under the condition of the generality or major part, and cannot receive a particular distribution unto all individuals; for this epistle being written before the destruction of the temple, as we have demonstrated, it is impossible to apprehend but that some were then living at Jerusalem who attended unto the ministry of the Lord himself in the days of his flesh, and among them was James himself, one of the apostles, as before we have made it probable: so that nothing can hence be concluded to every individual, as though none of them might have heard the Lord himself. (2.) The apostle hath

evidently a respect unto the foundation of the church of the Hebrews at Jerusalem by the preaching of the apostles, immediately after the pouring out of the Holy Ghost upon them, Acts ii. 1-5; which, as he was not himself concerned in, so he was to mind it unto them as the beginning of their faith and profession. (3.) Paul himself did not hear the Lord Christ teaching personally on the earth when he began to reveal the great salvation. (4.) Nor doth he say that those of whom he speaks were originally instructed by the hearers of Christ, but only that by them the word was confirmed unto them; and so it was unto Paul himself, Gal. ii. 1, 2. But, (5.) Yet it is apparent that the apostle useth an avazoívov, placing himself among those unto whom he wrote, though not personally concerned in every particular spoken,—a thing so usual with him that there is scarce any of his epistles wherein sundry instances of it are not to be found. See 1 Cor. x. 8, 9; 1 Thess. iv. 17. The like is done by Peter, 1 Epist. iv. 3. Having therefore, in this place, to take off all suspicion of jealousy in his exhortation to the Hebrews unto integrity and constancy in their profession, entered on his discourse in this chapter in the same way of expression, "Therefore ought we," as there was no need, so there was no place for the change of the persons, so as to say "you" instead of "us." So that on many accounts there is no ground for this objection.

He further yet describes the gospel (3.) By the divine attestation given unto it, which also adds to the force of his argument and exhortation: Συνεπιμαρτυροῦντος τοῦ Θεοῦ. The word is of Συνεπιμαρ a double composition, denoting a concurring testimony of God, a testimony given unto or together with the testimony and witness of the apostles. Of what nature this testimony was, and wherein it consisted, the next words declare, "By signs

τυροῦντος.

and wonders, and mighty works, and distributions of the Holy Ghost;" all which agree in the general nature of works supernatural, and in the especial end of attesting to the truth of the gospel, being wrought according to the promise of Christ, Mark xvi. 17, 18, by the ministry of the apostles, Acts v. 12, and in especial by that of Paul himself, Rom. xv. 19, 2 Cor. xii. 12. But as to their especial differences, they are here cast under four heads:

The first are oneta, nnis, "signs;" that is, miracu- Σημεῖα. lous works, wrought to signify the presence of God by

Τέρατα.

Δυνάμεις.

his power with them that wrought them, for the approbation and confirmation of the doctrine which they taught. The second are répara, 'nb, "prodigies," "wonders," works beyond the power of nature, above the energy of natural causes; wrought to fill men with wonder and admiration, stirring men up unto a diligent attention to the doctrine accompanied with them: for whereas they surprise men by discovering rò 97ov, "a present divine power," they dispose the mind to an embracing of what is confirmed by them. Thirdly, duváme, ni, "mighty works,” wherein evidently a mighty power, the power of God, is exerted in their operation. And fourthly, Пveμaros άyou pspromoć, wie nine, "gifts of the Holy Ghost," Μερισμοί. enumerated 1 Cor. xii., Eph.iv. 8; xapiouara, "free gifts," freely bestowed, called sprouoi, "divisions," or "distributions," for the reason at large declared by the apostle, 1 Cor. xii. 7-11. All which are intimated in the following words, Κατὰ τὴν αὐτοῦ θέλησιν. It is indifferent whether we read aůroũ or avroũ, and refer it to the will of God, or of the Holy Ghost himself, his own will, which the apostle guides unto, 1 Cor. xii. 11.

μερισμοί,

As we said before, all these agree in the same general nature and kind of miraculous operations, the variety of expressions whereby they are set forth relating only unto some different respects of them, taken from their especial ends and effects. The same works were, in different respects, signs, wonders, mighty works, and gifts of the Holy Ghost; but being effectual unto several ends, they received these various denominations.

In these works consisted the divine attestation of the doctrine of the apostles, God in and by them giving testimony from heaven, by the ministration of his almighty power, unto the things which were taught, and his approbation of the persons that taught them in their work. And this was of especial consideration in dealing with the Hebrews; for the delivery of the law and the ministry of Moses having been accompanied with many signs and prodigies, they made great inquiry after signs for the confirmation of the gospel, 1 Cor. i, 22; which though our Lord Jesus Christ neither in his own person nor by his apostles would grant unto them, in their time and manner,