to have been written towards the end of St. Paul's first imprisonment at Rome, or immediately after it, because the Apostle expresses an intention of visiting the Hebrews shortly; we therefore place the date of this Epistle in the year 63.

III. CLEMENT of Alexandria, Eusebius, and Jerome, thought that this Epistle was originally written in the Hebrew language; but all the other antient fathers, who haye mentioned this subject, speak of the Greek as the original work; and as no one pretends to have seen this Epistle in Hebrew, as there are no internal marks of the Greek being a translation, and as we know that the Greek language was at this time very generally understood at Jerusalem, we may accede to the more common opinion, both among the antients and moderns, and consider the present Greek as the original text.

It is no small satisfaction to reflect, that those who have denied either the Genuineness or the Originality of this Epistle, have always supposed it to have been written or translated by some fellow-labourer or assistant of St. Paul, and that almost every one admits that it carries with it the sanction and authority of the inspired Apostle.

IV. THERE

IV. THERE has been some little doubt concerning the persons to whom this Epistle was addressed; but by far the most general and most probable opinion is, that it was written to those Christians of Judea, who had been converted to the Gospel from Judaism. That it was written, notwithstanding its general title, to the Christians of one certain place or country, is evident from the following passages: "I beseech you the rather to do this, that I may be restored to you the sooner (i)."-" Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you (k)." And it appears from the following passage in the Acts, "When the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews (1)," that certain persons were at this time known at Jerusalem by the name of Hebrews. They seem to have been native Jews, inhabitants of Judæa, the language of which country was Hebrew, and therefore they were called Hebrews, in contradistinction to those Jews, who residing commonly in other countries, although they occasionally came to Jerusalem, used the Greek language, and were therefore called Grecians,

V. THE

(i), C. 13. V. 19.
(1) C. 6. v. I.

(k) C. 13. V. 23.

V. THE general design of this Epistle was to confirm the Jewish Christians in the faith and practice of the Gospel, which they might be in danger of deserting, either through the persuasion or persecution of the unbelieving Jews, who were very numerous and powerful in Judæa. We may naturally suppose, that the zealous adherents to the Law would insist upon the majesty and glory which attended its first promulgation, upon the distinguished character of their legislator Moses, and upon the divine authority of the antient Scriptures; and they might likewise urge the humiliation and death (m) of Christ as an argument against the truth of his religion. To obviate the impression which any reasoning of this sort might make upon the converts to Christianity, the writer of this Epistle begins with declaring to the Hebrews, that the same God, who had formerly, upon a variety of occasions, spoken to their fathers by means of his prophets, had now sent his only Son for the purpose of revealing his will; he then describes, in most sublime language, the dignity

of

(m) Trypho the Jew, in Justin Martyr's Dialogue, states the crucifixion of Jesus as an argument against his being the Messiah; " for," says he, "we read in the law, that he who is crucified is accursed," referring to Deut. c. 21. v. 23,

of the person of Christ (n); and thence infers the duty of obeying his commands, the divine authority of which was established by the performance of miracles, and by the gifts of the Holy Ghost; he points out the necessity of Christ's incarnation and passion (o); he shews the superiority of Christ to Moses, and warns the Hebrews against the sin of unbelief (p); he exhorts to stedfastness in the profession of the Gospel, and gives an animated description of Christ as our high priest (q); he shews that the Levitical priesthood and the old covenant were abolished by the priesthood of Christ, and by the new covenant (r); he points out the inefficacy of the ceremonies and sacrifices of the Law, and the sufficiency of the atonement made by the sacrifice of Christ (s); he fully explains the nature, merit, and effects of faith (t); and in the last two chapters he gives a variety of exhortations and admonitions, all calculated to encourage the Hebrews to bear with patience and constancy any trials (u) to which they might be exposed. He concludes with the valedictory

(u) This Epistle was written not long after the mur

der of James, bishop of Jerusalem; and it is possible that the Apostle might allude to that event in the 7th verse of the 13th chapter.

benediction usual in St. Paul's Epistles,

be with you all. Amen."

"Grace

- The most important articles of our faith are explained, and the most material objections to the Gospel are answered with great force, in this celebrated Epistle. The arguments used in it, as being addressed to persons who had been educated in the Jewish religion, are principally taken from the antient Scriptures; and the connexion between former Revelations and the Gospel of Christ, is pointed out in the most perspicuous and satisfactory manner.