《Trapp ’s Complete Commentary - Hebrews》(John Trapp)
Commentator
John Trapp, (5 June 1601, Croome D'Abitot - 16 October 1669, Weston-on-Avon), was an English Anglican Bible commentator. His large five-volume commentary is still read today and is known for its pithy statements and quotable prose. His volumes are quoted frequently by other religious writers, including Charles Spurgeon (1834 -1892), Ruth Graham, the daughter of Ruth Bell Graham, said that John Trapp, along with C.S. Lewis and George MacDonald, was one of her mother's three favorite sources for quotations.
Trapp studied at the Free School in Worcester and then at Christ Church, Oxford (B.A., 1622; M.A., 1624). He became usher of the free school of Stratford-upon-Avon in 1622 and its headmaster in 1624, and was made preacher at Luddington, near Stratford, before becoming vicar of Weston-on-Avon in Gloucestershire. He sided with parliament in the English Civil War and was arrested for a short time. He took the covenant of 1643 and acted as chaplain to the parliamentary soldiers in Stratford for two years. He served as rector of Welford-on-Avon in Gloucestershire between 1646 and 1660 and again as vicar of Weston from 1660 until his death in 1669.
Quotes from John Trapp:
Be careful what books you read, for as water tastes of the soil it runs through, so does the soul taste of the authors that a man reads. – John Trapp
He who rides to be crowned will not mind a rainy day. – John Trapp
Unity without verity is no better than conspiracy – John Trapp
00 Introduction
Book Overview - Hebrews
The Author. The writer nowhere indicates his name, and there is difference of opinion as to who wrote it. I am personally inclined to the view of those who regard Paul as the author, which for a long time was the common view. The main points against his authorship are that the language and style are dissimilar to Paul's and that it is less like an epistle than any other book that bears his name. It seems clear, however, that the thoughts and course of reasoning are Pauline and the differences otherwise may be explained by the difference of purpose and spirit in writing. For the arguments for and against his authorship the student is referred to the larger commentaries and introductions to the New Testament literature.
Those To Whom It Was Written. It was, no doubt, addressed to Hebrew Christians, but whether to a special church or to those in a special locality, is a matter of dispute. Several things, however, may be learned about them. (1) They had steadfastly endured persecution and the loss of property. (2) They had shown sympathy with other Christians, 6:10; 10:32-34. (3) They had been Christians some time, 5:12. (4) They knew the writer whom they are, by their prayers, to help restore to themselves, 13:19. (5) They knew Timothy who was to visit them, 13:23. (6) They were now in danger of apostacy to Judaism but had not yet resisted to blood, 12:3-4; 5:11; 6:9. Their danger of going back to Judaism might arise from several sources. (1) There was a tendency to disbelieve Christ and his claims, 3:12. (2) The elaborate worship of the Temple compared with the simple worship of the Christian church. (3) The Jews branded them as traitors and taunted them for turning against the law, which was given by prophets, angels, and Moses, and from the sanctuary ministered to by the priests of God. (4) They were suffering persecution.
Purpose and Contents. The purpose was to prevent apostacy from Christianity to Judaism and incidentally to comfort them in their suffering and persecution. To accomplish this purpose the author shows, by a series of comparisons, that the religion of Christ is superior to that which preceded it. "Better" is the key-word, which along with other terms of comparison such as "more excellent" is constantly used to show the superiority of Christianity. It is very much like a sermon, the author often turning aside to exhort, then returning to the theme.
Date. It was written from Jerusalem, Alexandria or Rome some time before A. D. 70, since the temple was still standing, 9:6-7; 10:1.
Analysis.
I. Christianity is Superior to Judaism because Christ through Whom it was Introduced is Superior to the Messengers of Judaism, chs. 1-6.
1. He is superior to prophets, 1:1-3.
2. He is superior to angels. 1:4-2 end.
3. He is superior to Moses, including Joshua, chs. 3-6.
Three points in each of these comparisons are the same.
1. He is God's son.
2. He is man's Savior.
3. He is man's high priest.
Neither prophets nor angels nor Moses equal Jesus in these points. There are two notable exhortations, (a) 2:1-4; (b) 5:11-6 end.
II. Christianity in Superior to Judaism because Its Priesthood is Superior to that of Judaism, 7:1-10:18.
1. Christ its priest is superior to the priests of Judaism, 7:1- 8:6.
2. Its covenant is superior to that of Judaism, 8:7 end.
3. Its tabernacle is superior to that of Judaism, ch. 9.
4. Its sacrifice is superior to those of Judaism, 10:1-18.
III. Christianity is Superior to Judaism, because the Blessings it Confers are Superior to those of Judaism. 10:19-11 end.
1. In the liberty of approach to God, 10:19 end.
2. In the superior ground of faith, 11:1-12:17.
3. In our coming to Mount Zion instead of Mount Sinai, 12:18 end.
IV. Practical Conclusion, ch. 13.
For Study and Discussion. (1) Description of Christ. 1:1-3. (2) Christ's superiority to angels. 1:3-14. (3) Christ's humiliation for our salvation, 2:9-18. (4) How is Christ superior to Aaronic priests, 3:14, 15; 5:1-7, 9; 7:28. (5) The two covenants, 8:6-12. (6) Typical character of the old ordinances. 9:1-10:4. (7) Our assurance and hope, 6:13-20. (8) The danger of rejecting Christ, 10:26-31. (9) The benefit of affliction, 12:4-11. (10) The comparisons of 12:18-29. (11) The warning of 13.-8-15, (12) The exhortations of the book, as 2:1-4. Make a list. (13) All the terms of comparison, as better and more excellent. Make a list. (14) Every reference to Christ as high priest. (15) Every reference to the Holy Spirit-What are his works and where in the book is it taught?
01 Chapter 1
Verse 1
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
Ver. 1. God who at sundry times, &c.] See my True Treasure.
God who in times past, &c.] The Hebrews had generally a lighter esteem (though without cause) of the prophets than of the law; and of such of the hooks of Holy Scripture as had not the names of God or Lord in them (as Esther, Canticles, &c.) than of those that had. Our apostle, for more authority’ sake, begins his Epistle with that nomen maiestativum (Tertul.), that holy and reverend name of God, so precious and pleasant to Hebrew ears; and wades at first into that Profundum sine fundo that bottomless depth of divinity: prefixing θεος, θεος (as Pausanias testifieth that the ancients even among the heathens were wont to do, in all their sacred writings), the name of God, for a preface, captandi gratia ominis boni, in token and hope of better speed and success.
Verse 2
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Ver. 2. Hath in these last days] God doth his best works last (our last also should be our best, as Thyatira’s, Revelation 2:19); the sweetest of honey lies in the bottom. Contrarily, Satan (Laban-like) shows himself at parting; and (as the panther doth the wild beasts) inveigleth silly souls (into sin), and then devoureth them, James 1:14-15, 1 Peter 5:8.
Heir of all things] Be married to this heir, and have all. Ubi tu Caius, ego Caia, may the Shulamite say to her husband, as the Roman ladies said to theirs.
By whom also he made the worlds] Visible and invisible, Colossians 1:16; or the ages under the Old and New Testament; which last {Hebrews 2:5} he calleth the world to come.
Verse 3
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Ver. 3. Who being the brightness of his glory, &c.] A beam of that sun, and the express image of his person, a stamp of that seal. This is somewhat, but who can declare his generation? Some glimpses we may have by such similitudes; the full understanding of this inconceivable mystery we must wait for till we come to heaven. The word απαυγασμα signifieth the glittering refulgency.
Upholding all things] Both in respect of being excellencies and operations. Seneca, rendering the reason why Jupiter was by the ancient Romans surnamed Stator, saith it was quia eius beneficio stant omnia, because all things are upheld by him. How much better may this be said of Christ! Sin had hurled confusion over the world, which would have fallen about Adam’s ears (saith one) had not Christ undertaken the shattered condition thereof, to uphold it. He keeps the world together, as the hoops do the barrel. He also keeps all in order; disponens etiam membra culicis et pulicis, disposing of everything even to the least and lightest circumstance. (Aug.) Hence that of our Saviour, "The Father worketh hitherunto, and I also work," John 5:17; hence that of the orator, Curiosus est et plenus negotii Deus, God taketh care of all, and is full of business. (Cic. lib. 1 de Nat. Deor.)
Purged our sins] By his merit and spirit.
Verse 4
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Ver. 4. Better than the angels] Therefore is his doctrine, the gospel, with more heed to be heard, than the law ordained by angels in the hand of a mediator, that is, Moses, Galatians 3:19.
Verse 5
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
Ver. 5. This day] Either the day of eternity, and so it is meant of Christ’s eternal generation; or else the fulness of time, wherein God brought his first begotten into the world, and mightily declared him to be the Son of God by the resurrection from the dead, Acts 13:33; Romans 1:4.
I will be to him a Father, and he shall be to me a Son] αυτοθεος. The second person is of himself, as God; of his Father, as a Son; because the Father communicateth to him his own nature, and that by generation; whence he is called "his begotten Son;" and his "only begotten;" because by generation God hath no more sons ‘out him; he is called the "Father of spirits," Hebrews 12:9; of all men, Malachi 2:10, as he is Creator and conserver of all; and of "all good men," by the grace of adoption and regeneration, 2 Corinthians 6:18; John 1:12.
Verse 6
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
Ver. 6. When he bringeth in the first begotten] He is the "only begotten," and yet is called the first begotten; because he hath the right of firstborn over his brethren, and was begotten before the world was.
And let all the angels of God] The manhood of itself could not be thus adored (because it is a creature), but as it is received into unity of person with the Deity, and hath a partner agency therewith, according to its measure, in the work of redemption and mediation, Philippians 2:9.
Verse 7
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
Ver. 7. A flame of fire] Hence they are called seraphims, because they flame, like heavenly salamanders, in the fire of pure and perfect love to God and his people; and cherubims, from their winged swiftness; swift they are as the wind; which may seem to be the sense of this text, compared with Psalms 104:4-5.
Verse 8
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
Ver. 8. Thy throne, O God, is for ever] Christ is God, then, as is here set forth by many arguments. God hath laid "help on one that is mighty." "I and the Father am one."
Verse 9
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
Ver. 9. Hath anointed thee] This imports two things: 1. Ordination to his office, and so the Godhead also of Christ was anointed. 2. Qualification for it, and so the manhood only. And as the holy oil was compounded of various spices, so was Christ filled with all gifts and graces, Acts 10:38; but especially with wisdom as a Prophet, holiness as a Priest, and power as a King.
Above thy fellows] i. e. Above all kings and potentates, Psalms 89:28. Or above all Christians, who partake of thine anointing, John 1:20, and are made kings and priests, Revelation 5:10. It may also be rendered pro consortibus tuis, for thy fellows, as importing a fulness in Christ for us, John 1:16.
Verse 10
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
Ver. 10. The works of thy hands] Psalms 8:3, they are called the works of God’s fingers, artificially elaborated; that heaven of heavens especially, whose artificer and workman is God, Hebrews 11:10, τεχνιτης. The apostle there intimates that it is curiously and cunningly contrived.