6. A farther enforcement of the necessity of the foregoing assertion, taken from a double consideration.
1. Of what he did, or what befel him, in the condition wherein he was made like unto the brethren; ‘he suffered being tempted, or when he was tempted.
2. Of the blessed effect and consequence thereof, both m his own preparation unto the farther discharge of his office, and the benefit of them whom he ministers in it for, ‘he is able to succour them that are tempted.’
First. There is the illation intimated in the word ὅθεν, ‘ wherefore.’ Now, this may respect either what had been before discoursed, or what is farther insisted on in the words ensuing. In the first way, the apostle would seem to infer the necessity of his being made like unto his brethren in all things, from what he had before proved of his participation of human nature; but this seems not to be the meaning of the word. That expression, ‘to be made like unto his brethren in all things,’ is only a recapitulation of what the apostle had before taught concerning his incarnation and sufferings; and here, his design is to show the reason and end thereof; namely, that he might be a high priest, and discharge his office unto the benefit of the people. He gives therefore an account of what he had delivered, and declares the end of it: ‘ Wherefore, or therefore, ‘ought he thus to be made like his brethren, that he might bea merciful igh priest.” And thus did Chrysostom understand the connection of these words, iva ovv, saith he, προσενεγκῃ θυσιαν δυναμενην ἧμας καθαρισαι, δια τουτο γεγο- vev avOpwroc, “ Therefore was he made man, that he might be a sacrifice able to purge our sins.’
Secondly. The necessity of the matter of the apostle’s assertion is expressed in the word ὠφειλε, he ought—it must be so; it could not be otberwise, on supposition that he was to be a high priest. God having designed him unto that office, and the work thereof, it was indispensably necessary. for him to be made like unto his brethren in all things.
Thirdly. That which the apostle thus asserts, is his being made lke unto his brethren in all things. The proposition is of the nature of them that are cafoAov we μη καθολου “ universal, but not to be understood universally.’ For that expression, κατὰ πάντα, is capable of sundry limitations. As, first, It respects only all those things which are necessary unto the end assigned; and, secondly, In them also, there may be a great difference. The things it respects are nature, with the essential properties thereof, attended with temptations and sufferings. But whereas the brethren are sinners, he was not made like unto them in sin, which exception the apostle elsewhere puts in unto this assertion, ch. iv. 15. For this would have been so far from conducing unto the end aimed at, that it would have been utterly destructive thereof. In the things also wherein he was made like unto them, still the regulation from the end is to be carried along with us. That therein which was needful thereunto, this assimilation or conformity extends unto; that which was otherwise, it supposeth not. -And as the first part of this double limitation is made evident in the instance of sin, so the truth and necessity of the latter will appear in the consideration of the ‘things wherein this conformity doth consist. As,
First. He was made like unto them in the essence of human nature, a rational spiritual soul, and a mortal body, quickened by its union therewithal. This it was necessary he should be like the brethren in; and not have a fantastical body, or a body animated by the deity, as some fancied of old. But that he should take this nature upon him by natural generation, after the manner of the brethren, this was not necessary; yea, so to have done, would not have farthered the end of his priesthood, but have enervated the efficacy of it, and have rendered him incapable of being such a priest as he was to be. For whereas the original contagion of sin is derived by natural procreation, had he been by that means made partaker of human nature, how could he have been holy, harmless, undefiled, separate from sinners; as it became our high priest to be, ch. vil. 26. Again, it was not necessary that this human nature should have its individuation from itself, and a particular subsistence in and by itself; yea, this also would have overthrown his priesthood. For whereas the efficacy thereof depends on the excellency of the divine nature, this could not have given its influence thereunto, had not the human nature been taken into the same personal subsistence with itself. Only, as we said, that he should have a human nature, truly and really as the brethren, and therein be like unto them, this was necessary, that he might be an offering priest, and have of lis own to offer unto God.
Secondly, It was also necessary, that in and with his human nature, he should take upon him all the properties and affections of it, that so he might be made like unto the brethren. He was not to have an ubiquatarian body, a body commensurate to the deity, that is immense, and consequently no true body at all; nor’was his soul to be freed from the affections which are connatural to a human rational soul, as love, joy, fear, sorrow, shame, and the like; nor was his body to be free from being obnoxious unto hunger, thirst, cold, pain, death itself. But now, whereas these things in the brethren are attended with irregular perturbations for the most part, and whereas all the individuals of them have their proper infirmities in their own persons, partly by inordinate inclinations from their tempers and complexions, partly in weaknesses and sicknesses, proceeding either from their original constitutions, or other following inordinacies; it was no way needful that in any of these he should be made like unto the brethren, yea, a conformity unto them thereing would have absolutely impeded the work he had to do.
Thirdly. He was also like unto us in temptations, for the reason which the apostle gives in the last verse; but herein also some difterence may be observed between him and us. For the most of our temptations arise from within us, from our own unbelief and lusts. Again, in those that are from without, there is somewhat in us to take part with them, which always makes us fail in our duty of resistance, and ofttimes leads to farther miscarriages. But from these things he was absolutely free. For as he had no inward disposition or inclination unto the least evil, being perfect in all graces, and all their operations, at all times; so when the prince of this world came unto him, he had no part in him, nothing to close with his suggestions, or to entertain his terrors.
Fourthly. His sufferings were of the same kind with them that the brethren underwent, or ought so to have done; yet they had far different effects on him, from what they would have had on them. For whereas he was perfectly innocent, and perfectly righteous, no way deserving them in his own person, he was free from all impressions of those sinful consequents, which attend the utmost sufferings under the curse of the law by sinners themselves.
themselves, as sin; the other, the mode or manner of the things wherein the conformity doth really consist.
Now thus to be made like unto them, ‘it became him; it was meet, just, and necessary, that God should make him so, because. of the office, duty, and employment, that he had assigned him unto; which, as the end hereof, is next to be inquired after.
Fourthly. The general end of his conformity unto the brethren is, that he might be a merciful and faithful high priest.—Two things are comprised ‘herein; First, The office that he wa as designed unto: he was to be a high priest. Secondly, His qualifications for that office: he was to be merciful and faithful. His conformity unto the brethren, as we have seen, consisted in two things: Ist. His participation of ‘the nature; 2ndly. His copartnership with them in their condition of suffering and temptation. The first of these was necessary unto his office; the latter unto his qualifications. He was made man, that he might be a high priest; he suffered being tempted, that he might be merciful and faithful. There was no more required that he might be a high priest, but that he should partake of our nature; but that he might be merciful and faithful, with that kind of mercy “and faithfulness which the brethren stood in need of; it was moreover required, that he should suffer and be tempted, which things must be distinctly considered.
First. That he might be a high priest, it was necessary that he should be partaker of the nature of them, for whom he was to administer in the things of God. So the apostle informs us, ch. Vigil, ‘ Every high priest for men, must be taken from among men.’ This is not work for an angel, nor for God himself as such. And therefore, although the benefits of the priesthood of Christ were communicated unto all believers from the foundation of the world, by virtue of the compact and agreement between the Father and him, for the undertaking and execution of that office at the time appointed; yet he was not actually, nor could be a high priest, until he was clothed with flesh and made partaker of the Care of the children. The duty which, as a high priest, he had to perform, namely, to offer gifts and _ sacrifices unto God, ch. viii. 3, with the special nature of that great sacrifice that he was to offer, which was himself, his body and soul prepared and given him for that purpose, ch. x. 10, require and make necessary this conformity. For this cause then was he made like unto the brethren in a participation of human nature.
Secondly. That in this nature he should be perfectly holy, and exactly discharge his duty according unto the mind and will of God, was all that was required of him as to his bemg a high priest. But this was not all that the estate and condition of the brethren required.
‘Their sorrows, tenderness, weakness, miseries, disconsolations, are such, that if there be not a contemporation of his sublime holiness, and absolute perfection in fufilling of all nghteousness, with some qualifications inclining him to condescension, pity, compassion, and tender sense of their ‘condition, whatever might be the issue of their safety in the life to come, their comforts | in this life would be in continual hazard. For this cause, therefore, was he made like unto them in the infirmities of their nature, their temptations and sufferings, from whence all their disconsolations and sorrows do arise. Hence was the necessity of the qualifications for his office, which by his sufferings and temptations he was furnished withal; and they are two.
First. Mercifulness. He was ἐλεημων, ‘merciful, tenderly compassionate,’ as the Syriac version renders the word: misericors, ‘one that lays all the miseries of his people to heart, so caring for them, to reheve them.’ Mercy in God is but a naked simple apprehension of misery, made effective by an act of his holy will to relieve. Mercy in Christ is a compassion, a condolency, and hath a moving of pity and sorrow joined with it. And this was, in the human nature of Christ, a grace of the Spirit in all perfection. Now, it being such a virtue, as in the operation of it deeply affects the whole soul and body also, and being incomparably more excellent in Christ, than in all the sons of men, it must needs produce the same effects in him, wherewith in others in lesser degrees it is attended. Thus we find him at all times full of this compassion and pity towards all the sons of men, yea, the worst of his enemies, expressing itself by sighs and tears, intimating the deep compassion of his heart. And this made him, as it were, even forget his own miseries in his greatest distress, when seeing the daughters of Jerusalem mourn for him, as he was going to his cross, he minds them of that which his compassionate heart was fixed on, even their approaching misery and ruin, Luke xxii. 28. But yet neither is this mercifulness in general that which the apostle intends; but he considers it as excited, provoked, and drawn forth by his own temptations and sufferings. He suffered and was tempted, that he might be merciful, not absolutely, but a merciful high priest. The relation of the sufferings and temptations of Christ unto his mercifulness, is not as unto the. grace or habit of it, but as unto its especial exercise as our high priest. And this mercifulness of Christ is the gracious condolency and compassion of his whole soul with his people in all their temptations, sufferings, dangers, fears, and sorrows, with a continual propensity of will and affections unto their relief, implanted in him by the Holy Ghost, as one of those graces which were to dwell in his nature in all fulness, excited and provoked, as to its continual exercise in his office of high priest, by the sense and experience which he himself had of those miseries which they undergo; whereof more on the last verse.
Secondly. The other qualification mentioned is, that he should be πιστος, ‘faithful’ Some understand by microc, verus, legitimus, ‘true and rightful,’ made so in a due manner, whereof the apostle treats expressly, ch. v. 5. Others, his general faithfulness, integrity, and righteousness in the discharge of his office, being faithful unto him that appointed him, as ch. 1. 2, But neither of these senses answer the especial design of the apostle, nor his referring of this qualification unto his conformity with the brethren in sufferings and temptations. It must also answer that mercifulness which we have before described It consists, therefore, in his exact, constant, careful consideration of all the concernments of the brethren under their temptations and sufferings. This he is excited unto by his own experience of what it is to serve God in such a condition. It is described, Isa. xl. 11, Not his faithfulness then in general, whereby he discharged his whole office, and accomplished the work committed unto him, mentioned John xvii. 4; but his constant care and condescension unto the wants and sorrows of his suffering and tempted brethren, is here intended.
Before we proceed unto the explication of the remaining passages of these verses, what offers itself from what hath been already discoursed unto our instruction, may be observed: As,
I. The promised Messiah was to be the great high priest of the people of God. This the apostle here presumes and proves elsewhere. And this we have elsewhere confirmed. The especial office of priesthood, for one to perform it in the behalf of others, came in after sin, upon the first promise. In the state of innocence, every one was to be priest for himself, or perform in his own name the things which with God he had to do, according unto the law of his creation. This privilege failing by sin, which cut off all gracious intercourse between God and man, a new way was provided and included in the first promise, for the transaction of things between God and sinners. This was by Christ alone, the promised seed. But because he was not to be immediately exhibited in the flesh, and it was the will of God that sundry sacrifices should be offered unto him, partly for his honour and glory in the world, and to testify the subjection of his people unto him, partly to teach and instruct them in the nature and benefits of the priesthood which he had designed for them, and to exemplify it in such representations as they were capable of; he did at several seasons institute various sorts of temporary fading typical priests; this he did both before and after the law. Not that ever there was amongst them a priest properly and absolutely so called, by whom the things of men might be completely and ultimately transacted with God. Only those who were appointed to administer before the Lord in the behalf of others were called priests, as rulers are called gods; because they represented the true priest, and outwardly expressed his actings unto the people. The true, proper, and absolute high priest, is Jesus Christ - alone, the Son of God; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a priest. As in particular, the oath of God was necessary hereunto, that his priesthood might be stable and unchangeable. Now, none was ever appointed a priest by the oath of God, but Christ alone, as the apostle declares, ch. vii. 20, 21. And how this differences his office from that of others, shall on that place be made manifest. 2. He alone had somewhat of his own to offer unto God; other priests had somewhat to offer, but nothing of their own, only they offered up the beasts that were brought unto them by the people. But the Lord Christ had a body and soul of his own prepared for him to offer, which was properly his own, and at his own disposal, ch. x. 5. 3. He alone was set over the whole spiritual house of God, the whole family of God in heaven and earth. This belongs unto the office of a high priest, to preside in and over the house of God, to look to the rule and disposal of all things therein. Now, the priests of old were, as unto this part of their office, confined unto the material house or temple of God; but Jesus Christ was set over the whole spiritual house of God, to rule and dispose of it, ch. i. 6. 4. He alone abides for ever. The true and real high priest was not to minister for one age or generation only, but for the whole people of God unto the end of the world. And this prerogative of the priesthood of Christ, the apostle insists upon, ch. vil. 23, 24. 5. He alone did, and could do, the true and proper work of a priest; namely, make reconciliation for the sins of the people. The sacrifices of other priests could only represent what was to be done, the thing itself they could not effect; for it was not possible that the blood of bulls and goats should take away sin, as the apostle shows, ch. x. 4, but this was done effectually by that one offering which this high priest offered,— ver. 11—14. All which things must be afterwards insisted on in their proper places, if God permit. This, then, is his prerogative, this is our privilege and advantage.
II. The assumption of our nature, and his conformity unto us therein, was principally necessary unto the Lord Jesus, on the account of his being a high priest for us. It behoved him to be made like unto us, that he might be a high priest. It is true, that as the great prophet of his church, he did in part teach and instruct it, whilst he was in the flesh in his own person; but this was in a manner a mere consequence of his assuming our nature to be our high priest. For he instructed his church before and after, principally by his Spirit. And this he might have done to the full, though he had never been incarnate. So also might he have ruled it with supreme power, as its King and Head. But our high priest, without the assumption of our nature, he could not be, because, without this, he had nothing to offer; and of necessity, saith the apostle, he must have somewhat to offer unto God. A priest without a sacrifice, is as a king without a subject. Had not God prepared him a body, he could have had nothing to offer. He was to have a self to offer to God, or his priesthood had been in vain. For God had shown that no other sacrifice would be accepted, or was effectual for that end which was designed unto this office. On this therefore is laid the indispensable necessity of the incarnation of Christ.
III. Such was the unspeakable love of Christ unto the brethren, that he would refuse nothing, no condition, that was needful to fit him for the discharge of the work which he had undertaken for them. Their high priest he must be: this he could not, unless he were made like unto them in all things. He knew what this would cost him, what trouble, sorrow, suffering, in that conformity unto them, he must undergo; what miseries he must conflict withal, all his life; what a close was to be put unto his pilgrimage on the earth; what woeful temptations he was to pass through: all lay open and naked before him. But such was his love, shadowed out unto us by that of Jacob to Rachel, that he was content to submit unto any terms, to undergo any condition, so that he might save and enjoy his beloved church; see Eph. ν. 25, 26. And surely he who was so intense in his love, is no less constant therein. Nor hath he left any thing undone that was needful to bring us unto God. But we are yet farther to proceed with our explication of the words.
Fifthly. The apostle having asserted the priesthood of Christ, describes in the fifth place the nature of the office itself, as it was vested in him. And this he doth two ways: 1. By a general description of the object of it, or that which it is exercised about; ta προς τὸν Θεον, ‘the things appertaining unto God.’ 2. In a particular instance taken from the end of his priesthood, and the great work that he performed thereby, to make reconciliation for the sins of the people.
First. He was to be ‘a high priest in the things pertaining unto God, that is, either in things that were to be done for God with men, as the apostle speaks, ‘ We are ambassadors for Christ, as though God did beseech you by us,’ 2 Cor. v. 20. Or in things that were to be done with God for men. For there were two general parts of the office of the high priest, the one to preside in the house and over the worship of God, to do the things of God with men. This the prophet assigns to Joshua the high priest, an especial type of Christ, Zech. iii. 7. ‘Thus saith the Lord of hosts, If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and thou shalt also keep my courts.’ And of Christ himself, even “he shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a Priest upon his throne,’ chap. vi. 13, that is, ‘ the high priest of our profession,’ Heb. ii. 1. He was set authoritatively over the house of God, to take care that the whole worship of it were performed according to his appointment, and to declare his statutes and ordinances to the people. And in this sense the Lord Christ is also the high priest of his church, ra προς τον Θεον, feeding and ruling them in the name and authority of God, Micah v. 4. Yet this is not that part of his office which is here intended by the apostle. The other part of the high priest’s office was to perform the things toward God, which on the part of the people were to be performed. So Jethro adviseth Moses, Exod. xviii. 19, ods dya Dyd minx on, “ Be thou unto the people before God;’ which words the LXX. render, γίνου ov τῳ Aaw τα προς τον Θεον; in the phrase here used by the apostle, “ Be thou to the people in things appertaining to God.’ And this was the principal part of the office and duty of the high priest, the other being only a consequent thereof. And that it was so as to the office of Christ, the apostle manifests in the special limitation which he adjoins to this general assertion: he was a high priest in things appertaining to God, εἰς το ἱλασκεσϑαι τας ἁμαρτιας Tov Aaov, “ to reconcile,’ that is, make reconciliation for the sins of the people.
Two things are to be considered in these words. 1. The object of the priestly action here assigned to the Lord Christ. 2. The action itself, which with respect thereunto he is said to perform.
The first is, ὁ λαος, ‘ the people,’ that is, say some, the seed of Abraham, whose interest in the mediation of Christ, and their privilege therein, the apostle here reminds them of, to provoke the Hebrews to constancy in their faith and profession. And so also they limit the term brethren before used, not as they say, that the elect among the Gentiles are excluded, but that he expressly mentions only the firstfruits in the Jews. But this sense is not necessarily included in the words; the intention of the apostle in the expression is only to give some light into the effect of the priesthood of Christ, from the office of the high priest under the Old Testament, and the discharge thereof. For as he had a peculiar people for whom he made atonement, so also hath Christ, that is, all his elect.
2. The action ascribed to him is expressed in those words εἰς τὸ ἵλασκεσϑαι τας ἅμαρτιας, which want not their difficulty, the construction of the verb being inconsistent with its native and proper signification; ἱλασκομαι is properly and usually in all writers, sacred and others, ‘ to appease,’ ‘ to atone,’ ‘ to please,’ ‘ to propitiate,’ ‘ to reconcile.’ But the following word seems not to admit of that sense in this place, τας ἁμαρτιας. For how can any one be said to please, Οἱ atone, or reconcile sin? Wherefore some laying the emphasis of the expression on the construction, do regulate the sense of the verb by the noun, of the act by the object, and so will have it signify to expiate, cleanse, and do away sin, to cleanse the sins of the people, to do away the sins of the people. The Vulgar Latin renders the word repropitio, ut repropitiaret, which as Anselm tells us, and he hath those that follow him, is composed of re, prope, and cieo, a barbarous etymology of a barbarous word. Propitio is a Latin word, and used not only by Plautus, but by Suetonius and Pliny, and that ‘ to appease, atone, please,’ or turn away anger. Most translations render it by expio, ad expiandum peccata, but the signification of that word is also doubtful. It is indeed sometimes used for to ‘ cleanse,’ ‘ make pure, and ‘to take away sin,’ but never in any good author, but with reference to atonement, to take them away by sacrifice, by public punishments, by men’s devoting themselves to destruction. So Livy, speaking of Horatius, who killed his sister, ‘ Ita ut ceedes manifesta aliquo tamen piaculo lueretur, imperatum patri, ut filium expiaret pecunia publica.’ LExpiare, is the same with luere piaculo, which 15 to take away the guilt of a crime by a commutation of punishments. There may then be a double sense of these words. 1. To make atonement and reconciliation for sin, appeasing the anger and wrath of God against it. 2. To remove and take away sin, either by the cleansing and sanctifying of the sinner, or by any means prevailing with him not to continue in sin. Against the first sense the construction of the word with rac ἁμαρτίας, “ sins,’ is objected. Against the latter, the constant sense of the word itself, which is not to be deserted. It is the former sense therefore which we do embrace, and shall confirm.
1. The constant use of the word in all good authors of the Greek tongue, will admit no other. ἴλασκομαι is of an active import, and denotes propitium facio, placo, as we observed before, ‘ to appease and atone.’ And this is that whereby the heathen generally expressed their endeavours to turn away the wrath of their gods, to appease them; and then they use it transitively, with an accusative case of the object;
‘To offer ἃ hecatomb unto Apollo for the Greeks, and appease him who hath sent unto them so many sorrows,’ or atone him. And when it hath the accusative case of the person joined with it, it can bear no other sense. So Plutarch, ἱλασο θυσιαις ἡρωας; and Lucian, iAacaro τον Θεον; ‘ to appease God.’ Sometimes it is used with a dative case, as Plutarch in Public. ἱλασομενος τῳ ἀδῃ; and then it hath respect unto the sacrifice whereby atonement is made, and anger turned away; and is rendered piaculare sacrum facere, ‘ to offer a piacular sacrifice.’ So that the word constantly hath regard unto the anger and wrath of some person, which is deprecated, turned away, appeased, by reconciliation made.
3. The Jews to whom Paul wrote, knew that the principal work of the high priest was to make atonement with God for sin; whereof their expiations and freedom from it was a consequent; and therefore they understood this act and duty accordingly, it being the usual expression of it that the apostle applies unto it. They knew that the great work of their high priest was to make atonement for them, for their sins and transgressions, that they might not die, that the punishment threatened in the law might not come upon them, as Lev. xvi. 10, 21, is fully declared. And the apostle now instructs them in the substance of what they-had before attended unto in types and shadows. Nor is there any mention in the Scripture of the expiation of sins but by atonement, nor doth this word ever in any place signify the real cleansing of the sinner for sin inherent; so that the latter sense proposed, hath no consistency with it.
Sixthly. There is a farther double enforcement of the necessity of what was before affirmed, concerning his being made like unto his brethren in all things, with reference unto his priesthood; and the first is taken from what he did or suffered in that condition; the other, from the benefits and advantages which ensued thereon. The first in those words, ‘ For that he himself hath suffered being tempted.’
Εν @ yao, ‘for in that; that is, say some, in the same nature, he suffered in the flesh that he took, being tempted. But the words seem rather only an illation of what the apostle concludes or infers from that which he had before laid down; -wxs, ‘ whereas,’ inasmuch, seeing that; so both ef’ ᾧ and ev ᾧ are often used, Rom v. 12.
Now, it is here affirmed of Christ, that πέπονθε πειρασϑεις, ‘he suffered being tempted;’ not, ‘it happened unto him to be tempted,’ which we before rejected. The Vulgar Latin, and expositors, following that translation, ‘ He suffered, and was tempted.’ But the and inserted, we have shown to be superfluous, and it is acknowledged to be so by Erasmus, Estius, A Lapide, though Tena, with some others, contend for the retaining of it. It is not the suffering of Christ in general that is here intended; nor is the end mentioned of it, that of his suffering in general, which was to make reconciliation, but the succouring and relieving of them that are tempted, which regards the sufferings that befel him in his temptations. It is not his sufferings, absolutely considered, nor his being tempted, that is peculiarly designed, but his suffering in his temptation, as was before observed. To know then what were those sufferings, we must enquire what were his temptations, and how he was affected with them.
To tempt, and temptations, are things in themselves of an indifferent nature, and have no moral evil in them, absolutely considered. Whatever attends them of that kind, proceeds either from the intention of the tempter, or the condition of them that are tempted. Hence God is said to tempt men, but not to induce them unto sin, Gen. xxi. 1; James i. 13. What of evil ensues on temptation, is from the tempted themselves. Moreover, though temptation seems to be of an active importance, yet in itself it is merely for the most part neutral. Hence it comptiseth any thing, state, or condition, whereby a man may be tried, exercised, or tempted. And this will give us light into the various temptations under which the Lord Christ suffered. For although they were all external, and by impressions from without, yet they were not confined unto the assaults of Satan, which are principally regarded under that name. Some of the heads of them we may briefly recount.
1. His state and condition in the world He was poor, despised, persecuted, reproached, especially from the beginning unto the end of his public ministry. Herein lay one continued temptation, that is, a trial of his obedience by all manner of hardships. Hence he calls this whole time, the time of his temptations: ‘ You have abode with me in my temptations, Luke xxii. 28, or in the work that he carried on in a constant course of temptation, arising from his outward state and condition; see James i. 2; 1 Pet. v. 9. In this temptation he suffered hunger, poverty, weariness, sorrow, reproach, shame, contempt, wherewith his holy soul was deeply affected. And he underwent it cheerfully, because it was to be the condition of them, whose preservation and salvation, as their high priest, he had undertaken, as we shall see. And his experience hereof is the spring of their comfort and safety.
2. Whilst he was in this state and condition, innumerable particular temptations befel him, under all which he suffered. 1. Temptations from his relations in the flesh, being disregarded and disbelieved by them, which deeply affected his compassionate heart with sorrow. 2. From his followers, being forsaken by them upon his preaching the mysteries of the gospel. 3. From his chosen disciples, all of whom left him, one denied him, and one betrayed him. 4. From the anguish of his mother, when a sword pierced through her soul in his sufferings. 5. From his enemies of all sorts. All which are at large related in the gospel; from all which his sufferings were inexpressible.
3. Satan had a principal hand in the temptations wherein he suffered. He set upon him in the entrance of his ministry immediately in his own person, and followed him in the whole course of it by the instruments that he set on work. He had also a season, an hour of darkness allowed unto him, when he was to try his utmost strength and policy against him; under which assault from him he suffered, as was foretold from the foundation of the world, the bruising of his heel or the temporal ruin of all his concernments.
4, God’s desertion ot him was another temptation under which he suffered. As this was most mysterious, so his sufferings under it were his greatest perplexity, Ps. xxi. 1,2; Heb. v. 7.
These are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under,
‘Lastly. The blessed effect and consequent hereof, is expressed in those words, “ He is able to succour them that are tempted;’ wherein we have, 1. The description of them for whose sake the Lord Christ underwent this condition. 2. The ability that accrued unto him thereby for their relief. And, 3. The advantage that they are thereby made partakers of.
First. They for whose sakes he underwent this condition, are those whom he reconciled unto God by his sacrifice as a high priest, but are here described by an especial concernment of their obedience, which producing all their sorrow and trouble, makes them stand in continual need of aid and assistance. They are οἱ πειραζομενοι, ‘tempted ones.’ Notwithstanding their reconciliation unto God by the death of Christ, they have a course of obedience prescribed unto them. In this course, they mect with many difficulties, dangers, and sorrows, all proceeding from the temptations that they are exercised withal. Hence is this description of them, they are those who are tempted, and suffer greatly on that account. Others are little concerned in temptations; outward, it may be, as unto danger, they have not many, and if they have, it is the trouble, and not the temptations, which they regard; inward, and unto sin, they yield obedience unto, and the trouble from temptation is in the opposition made unto it. [{ is reconciled persons who emphatically are the tempted ones, especially as temptations are looked on as the cause of sufferings. They are the mark of Satan and the world, against which all their arrows and darts are directed, the subject whereon God himself exerciseth his trials. And besides all this, they maintain a continual warfare within them against temptations in the remainder of their own corruptions; so that with, in, and about them, are they conversant in the whole course of their lives. Moreover, to this constant and perpetual conflict, there do befal-them in the holy wise providence of God, certain seasons wherein temptations grow high, strong, impetuous, and are even ready to ruin them. As Christ had an hour of darkness to conflict withal, so have they also, Such was the condition of the believing Hebrews, when Paul wrote this Epistle to them. What through persecution, wherein they ‘endured a great fight of afflictions,’ and what through the seductions of false brethren, alluring them to an apostasy to Judaism, and an acquiescence in Mosaical ceremonies, they were even ready to be utterly ruined. Tothem therefore, andjby them to all othersin the like condition, the apostle hath respect m his description of those whom the Lord Christ is ready to succour, they are tempted ones. This is the proper name of believers. As Satan from what he doth, is calied the tempter, so they from what they endure, may be called the tempted ones. Their calling is to oppose temptations, and their lives ἃ conflict with them. The high priest having suffered the like things with them, they have an assured ground of consolation in all their temptations and sufferings. Which he confirms by what is added in the second place, namely, his ability to help them.
2. Avvara, ‘he is able.’ Now this ability is such, as ariseth from that peculiar mercifulness, which he is disposed to from that experience which he had of suffering under temptation. A moral power, not a natural. Itis not δυναμίὶς ἐνεργητικη, an executive power, a power of working or operation, not a power of the hand, but évvawe συμπαθη- TiKn, a power of heart and will, an ability in readiness of mind, that is here assigned to Christ. It is this latter, and not the former, that was a consequent of his temptations and sufferings. A gracious, ready, enlargedness of heart, and constant inclination to the succour of them that are tempted, is the ability here designed. For as this power was originally and radically implanted in the human nature of Christ, by the communication of all habitual grace to him, 50 105 next inclination to exert itself in suitable effects, with a constant actual excitation thereunto, he had on the account of his suffering in temptations. For,
1, He had particular experience thereby of the weakness, sorrows, and miseries of human nature under the assaults of temptations; he tried it, felt it, and will never forget it.
2. His heart is hereby inclined to compassion, and acquainted with what it is that will afford relief. In his throne of eternal peace and glory, he sees his poor brethren labouring in that storm, which with so much travail of soul himself passed through, and is intimately affected with their condition. Thus Moses stirs up the Israelites to compassion to strangers, for the experience they had themselves of the sorrows of their hearts, ‘Thou knowest the heart ofa stranger.’ And the Jews tell us, that the onww, or ‘ officers’ that he set over the people in the wilderness, were of those elders who were so evilly entreated by the taskmasters in Egypt; that from their own sufferings, they might know how to exercise tenderness over their brethren now put under their rule.
3. This conipassion moves and excites him to their relief and succour. This is the proper effect of mercy and compassion. It sets power on work for the relief of them whose condition it is affected withal. So said she,
Haud ignara mali miseris succurrere disco.
‘ Being exercised with evils and troubles herself, she had thence learned to relieve the miserable so far as she was able. This is the ability ascribed to our high priest. Compassion and mercy, arising from an experience of the sufferings and dangers of human nature under temptations, exciting his power for the relief of them that are tempted.
3. Lastly. The advantage of the brethren from hence lies in the succour that he is thus able to afford unto them. This in general, as as we have shown, consists in a speedy coming in with relief unto them who being in distress, do cry out or call for it. There are three things that tempted believers do stand in need of, and which they cry out for, 1. Strength to withstand their temptations, that they prevail not against them. 2, Consolation to support their spirits under them. 3. Seasonabledeliverance from them. Untotheseisthe succour afforded by our high priest suited, and itis variously administered untothem, As, Ist.
By his word or promises. 2d. Byhis Spirit; and that, 1. By communicating unto them supplies of grace orspiritual strength. 2. Strong consolation. 3. By rebuking their tempters and temptations. 3d. By his providence disposing of all things to their good and advantage in the issue; and what is more in the words, will be manifest in the ensuing observations taken from them.
I. The principal work of the Lord Christ as our high priest, and from which all other actings of his in that office do flow, was to make reconciliation or atonement forsin. This John declares, 1 John 11. 22, ‘We have an advocate with the Father, and he is a propitiation for our sins.’ What he doth for us in heaven as our advocate, depends on what he did on earth, when he was a propitiation for our sins, This work was that which was principally regarded in the first promise, Gen. iii. 15, namely, that which he was to do by his suffermgs. To shadow out and represent this unto the church of old, were all the sacrifices of the law, and the typical priesthood itself instituted. They all directed believers to look for, and to believe the atonement that was to be made by him. And that this should be the foundation of all his other actings as a high priest, was necessary.
First. On the part of his elect, for whom he undertook that office. They were by nature enemies of God, and children of wrath; unless peace and reconciliation be made for them in the first place, they could neither have encouragement to go to him with their obedience, nor to expect any mercy from him, or acceptance with him. For as enemies, they could neither have any mind to serve him, nor hope to please him. Here lie the first thoughts of all who have any design seriously to appear before God, or to have to do with him; wherewith shall we come before him, how shall we obtain reconciliation with him? Until this inquiry be answered and satisfied, they find it in vain to address themselves unto any thing else, nor can obtain any ground of hope to receive any good thing from the hand of God. This order of things the apostle lays down, Rom. v. 8—10. The first thing to be done for us was to reconcile us to God whilst we were sinners and enemies; this was done by the death, by the blood of Christ, when as our high priest he offered himself a sacrifice for us. This being performed, as we have abundant cause of, and encouragement unto, obedience, so also just ground to expect whatever ‘else belongs unto our salvation, as he also argues, Rom. viii.
Secondly. It was so on his own part also, Had not this been first. accomplished, he could not have undertaken any other act of his priestly office for us.) What the Lord Christ doth in heaven on our behalf, was prefigured by the entrance of the high priest into the holy place. Now this he could not do, unless he had before offered his sacrifice of atonement, the blood whereof he carried along with him into the presence of God. All his intercession for us, his watching for our good, as the merciful high priest over the house of God, is erounded upon the reconciliation and atonement which he made; his intercession indeed being nothing but the blessed representation of the blood of the atonement. Besides, this was required of him in the first place, namely, that he should make his soul an offering for sin, and do that, in the body prepared for him, which all the sacrifices and burnt-offerings of old could not effect nor accomplish. And therefore hereon depended all the promises that were made to him about the success of his mediation, so that without the performance of it, he could not claim the accomplishment of them.
Thirdly. It wasso on the part of God also. For herein principally had he designed to manifest his righteousness, grace, love, and wisdom, wherein he will be glorified, Rom. i. 25. He set him forth to be a propitiation to declare his righteousness. The righteousness of God was most eminently glorified in the reconciliation wrought by Christ, when he was a propitiation for us, or made atonement for us in his blood. And herein also God commendeth his love to us, Rom. v. 8; Johni. 16; 1 Johniv. 9. And what greater demonstration of it could possibly be made, than to send his Son to die for us when we were enemies, that we might be reconciled to him. All after actings of God towards us indeed are full of love, but they are all streams from this fountain, or rivers from this ocean. And the apostle sums up all the grace of the gospel in this; that God was in Christ reconciling us to himself; and that by this way of atonement, making him to be sin for us, who knew no sin, that we might become the righteousness of God in him, 2 Cor. v.19, 21. And so also he declares, that this was the mystery of his will wherein he abounded towards us in all wisdom and prudence, Eph. 1, 8—10. So that in all things the great glory which God designed in the mediation of Christ, is founded alone in that act of his priesthood, whereby he made reconciliation for the sins of his people. And therefore,
1. They who weaken, oppose, or take away this reconciliation, are enemies to the salvation of men, the honour of Christ, and the glory of God. From men they take their hopes and happiness, from Christ his office and honour, from God his ‘grace and glory. I know they will allow of a reconciliation in words, but it is of men to God, not of God to men. They would have us reconcile ourselves to God by faith and obedience, but for the reconciliation of God to us, by sacrifice, satisfaction, and atonement, that they deny. What would they have poor sinners do in this case? they are enemies to God; go say they, and be reconciled to him; lay aside your enmity, and be no more his adversaries: but alas, he is our enemy also; we are children of wrath, obnoxious to the curse as transgressors of his law, and how shall we be delivered from the wrath to come? Take no care of that, there is no such justice in God, no such indignation against sin and sinners as youimagine. But our consciences tell us otherwise; the law of God tells us otherwise; the whole Scripture testifies to the contrary; all the creation is filled with tokens and evidences of this justice and indignation of God against sin, which you deny: and would you have us to give credit to you, contrary to the constant dictates of our own consciences, the sentence of the law, the testimony of the word, the voice of the whole creation, and that in a matter of such importance and everlasting concernment unto us? What if all these should prove true, and you should prove liars, should we not perish for ever, by relying on your testimony? Is it reasonable we should attend unto you in this matter? Go with your sophisms unto men who were never burdened with a sense of the guilt of sin, whose spirits never took in a sense of God’s displeasure against it, who never were brought under bondage by the sentence of the law, who never were forced to cry out in the bitterness and anguish of their souls, what shall we do to be saved? wherewith shall we come before the Lord, or appear before the High God? and it may be they will be entangled and seduced by you; but for those who have thus in any measure known the terror of the Lord, they will be secured from you by his grace. Besides, what ground do such men leave to the Lord Christ to stand upon, as it were, in his intercession for us in heaven? do they not take that blood out of his hand, which he is carrying into the holy place? and how do they despoil him of his honour, in taking off from his work?—a miserable employment; when men shall study and take pains to persuade themselves and others, that Christ hath not done that for them, which he hath done for all that are his; and which if he hath not done for them, they must perish forevermore. It is worth the while for them to weaken faith, love, and thankfulness to Christ? From whom can such men look for their reward? Can right reason, or a light within, be no otherwise adored, but by sacrificing the blood of Christ to them? no otherwise be enthroned, but by deposing him from his office, and taking his work out of his hand; and by a horrible ingratitude, because they know no other could do that work, to ¢onclude that it is needless? Are men so resolved not to be beholden to Jesus Christ, that rather than grant that he hath made reeonciliation for us by his blood, they will deny that there was any need that any such reconciliation should be made? Othe depths of Satan! O the stupidity and blindness of men that are taken alive by him, and led captive at his pieasure!
2. They who would come to God by Christ, may see what in the first place, they are to look after. Indeed if they are once brought into that condition wherein they will seriously look after him, they will not be able to look from it, though for a while it may be they will be unwilling to look to it. Reconciliation they must have, or they can have no peace. This lies straight before them: they are willing it may be to look upon the right hand and the left, to see if there be any thing nigh them that will yield them relief; but all is in vain. Tf any thing else gives them ease, it gives them poison; if it gives them peace, it gives them ruin. Reconciliation by the blood of Christ is the only relief for their souls. And nothing more discovers the vanity of much of that religion which is in the world, than the regardlessness of men in looking after this, which is the foundationstone of any durable building in the things of God. This they will do, and that they will do, but how they shall have an interest in the reconciliation made for sin, they trouble not themselves withal.
II. The Lord Christ suffered under all his temptations, sinned in none.—He suffered being tempted, sinned not, being tempted. He had the heart of a man, the affections of a man, and that in the highest degree of sense and tenderness. Whatever sufferings the soul of a man may be brought under by grief, sorrow, shame, fear, pain, danger, loss, by any afflictive passions within, or impressions of force from without, he underwent, he felt it all. Because he was always in the favour of God, and in the assurance of the indissolubility of the union of his person, we are apt to think, that what came upon him, was so overbalanced by the blessedness of his relation to God, as not to cause any great trouble to him. But we mistake when we so conceive. No sorrows were like to his, no sufferings were like to his. He fortified not himself against them, but as they were merely penal, he made bare his breast to their strokes, and laid open his soul that they might soak into the inmost parts of it, Isa. 1. 6. All those reliefs and diversions of this life which we make use of, to alleviate our sorrows and sufferings, he utterly abandoned. He left nothing in the whole nature of sorrow or suffering, that he tasted not, and made experience of. Indeed in all his sufferings and temptations, he was supported with the thoughts of the glory that was set before him; but our thoughts of his present glory should not divert us from the contemplation of [115 past real sufferings. All the advantage that he had above us by the excellency of his person, was only that the sorrows of his heart were enlarged thereby, and he was made capable of greater enduring without sin. And it was to be thus with him,
1. Because, although the participation of human nature was only necessary that he might be a high priest, yet his sufferings under temptations were so, that he might be a merciful high priest for tempted sufferers. Such have need not only to be saved by his atonement, but to be relieved, favoured, comforted by his grace. They did not only want one to undertake for them, but to undertake for them with care, pity, and tenderness. Their state required deliverance with compassion. God, by that way of salvation that he provides for them, intends not only their final safety in heaven, but also that in the sense of the first-fruits of it in this world, they may glorify him by faith and thankful obedience. To this end it was necessary that they should have relief provided for them in the tenderness and compassion of their high priest, which they could have no greater pledge of, than by seeing him for their sakes, exposing himself to the miseries which they had to conflict withal; and so always to bear that sense of them, which that impression would surely leave upor his soul. And,
2, Because although the Lord Jesus, by virtue of the union of his personand plenary unction with the Spirit, had an habitual fulness of mercy and compassion, yet he was to be particularly excited to the exercise of them towards the brethren, by the experience he had of their condition. His internal habitual fulness of grace and mercy was capable of excitation unto suitable actings by external objects, and sensible experience. It added not to his mercifulness, but occasioned his readiness to dispose it to others; and shut the door against pleas of delaying succour. He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his temptations: and thereon seeing his brethren conflicting with the like difficulties, is ready to help them; and because his power is proportioned to his will, it is said he is able. And whatever may be the real effects on ° the mind of Christ from his temptations and sufferings now he is in heaven; I am sure they ought to be great on our faith and consolation, when we consider him undergoing them for this very end and purpose, that seeing he was constituted our high priest to transact all our affairs with God, he would be sensible of that condition in his own person, which he was afterwards to present to God, for relief to be afforded to it.
III. Temptations cast souls into danger.—They have need under them of relief and succour. They spring, rise, nature, tendency, effects, all make this manifest. Many perish by them, many are wounded, none escape free that fall into them. ‘Their kinds are various; so are their degrees and seasons, but all dangerous. But this I have elsewhere particularly insisted on.;
IV. The great duty of tempted souls, is to cry out unto tke Lord Christ for help and relief.—To succour any one, is to come to his help upon his cry and call. This being promised by Christ to those that are tempted, supposeth their earnest cry unto him. If we be siothful, if we be negligent undér our temptations, if we look other ways for assistance, if we trust unto, or rest in our own endeavours for the conquest of them, no wonder if we are wounded by them, or fall under them. This is the great arcanum for the cure of this disease, the only means for support, deliverance, and conquest, namely, that we earnestly and constantly apply ourselves unto the Lord Christ for succour, and that as our merciful high priest, who had experience of them. This is our duty upon our first surprisal with them, which would put a stop to their progress, this our wisdom in their success and prevalency. Whatever we do against them without this, we strive not lawfully, and shall not receive the crown. Were this,more our practice than it is, we should have more freedom from them, more success against therm than usually we have. Never any soul misear-. ried under temptation, that cried to the Lord Christ for suceour in a due manner, that cried unto him under a real apprehension of his danger, with faith and expectation of relief. And hereunto have we encouragement given us, by the great qualifications of his person in this office; he is faithful, he is merciful, and that which is the effect of them both, he is able; he is every way sufficient to relieve poor tempted souls. He hath a sufficiency of care, wisdom, and faithfulness, to observe and know the seasons wherein succour is necessary to us; a sufficiency of tenderness, mercy, and compassion, to excite him thereunto; a sufficiency of power to afford succour that shall be effectual; a sufficiency of acceptance at the throne of grace, to prevail with God for suitable supplies and succour. He is every way able to suc-
Tue general nature of this whole Epistle, as in the former part of our exposition was declared, is parenetical. And therefore the doctrines proposed and insisted on in it, are constantly improved to press and enforce the exhortations intended; as such is the end and use of all principles in sciences that are practical; especially of that taught us m the Scripture, which is a wisdom and a knowledge of living to God. Wherefore our apostle, having in the foregoing chapters manifested the excellency of Christ (who was the author of the gospel) both in his person and his work, and that both absolutely and comparatively with the angels, the most glorious ministers employed in the dispensation of the will of God to the church of old, with some respect to Joshua the captain of the people, under whose conduct they entered into Canaan—in the entrance of this chapter he acquaints the Hebrews to what end he insisted on these things, namely that by the considera-. tion of them, they might be prevailed with to constancy and perseverance in the faith and worship of God, by him declared and revealed. This is the design of his discourse in this chapter. But as his manner is throughout this Epistle, he hath no sooner intimated his intention in the first verse, but he adds a new enforcement to his exhortation to the end of the sixth verse. From thence again he proceedeth to his general exhortation, with a supply of new reasons, arguments, and inferences taken from the consideration or enforcement newly and occasionally insisted on.
First. An exhortation to constancy and perseverance in the profession of the gospel; and therein are observable, 1. The means of accomplishing the duty exhorted to, ver. 1, 8, 9, 12, 15. 2. The nature of it, ver.6, 14. 3. The things that are contrary to it, ver. 12, 15. 4. The benefits of it, ver. 14. 5. The dangers of its neglect, ver. 8— 10, 156—19.
Secondly. A new enforcement of the exhortation taken from the fidelity of Christ in the discharge of the office committed to him, ver. 2—6. Wherein occur, 1. The reason itself, or the fidelity of Christ asserted. 2. The manner of its proposal, by comparing him with, and preferring him above Moses. And therein the apostle, 1. Prevents an objection that might yet remain on the behalf of the Judaical church-state on theaccount of Moses, the principal revealer of it; and, 2. Lays down a concession of the faithfulness of Moses in his trust and employment; with, 3. A comparison of him with the Lord Christ, as to the dignity of his person and work; and, 4. The eviction of his coming short of him therein.
Thirdly. Especial reasons relating to his general argument, taken from express testimonies of Scripture, ver. 7— 10, and the dealings of God towards others failing in the duty exhorted to, which he pursues at large in the next chapter. The whole therefore of this chapter is a pathetical exhortation, pressed with many cogent reasons, to constancy and perseverance in the faith and obedience of the
‘OSev, that is, wnde, properly ‘from whence.’ But these words are used as illatives, as proinde, itaque, quamobrem, quocirca, quare, all which are made use of by translators in this place, ‘ wherefore.’ Respect is had to the preceding discourse, from whence the apostle infers his ensuing exhortation, ‘Seeing that things are thus, that the Author of the gospel is such an one as hath been described.’
Κλησεως erovpariov. Vocationis ccelestis, ‘ of the heavenly calling.’ Syr. ssw jot, ‘which is from heaven.’ Some render it supra ceelestis, ‘above the heavens;’ as emvySova, are things on the earth and so above it. And Plato, Apolog. Socrat. opposeth ra ὑπο yny, ‘ things under the earth,’ and ra eroupavia, ‘things above the heavens.’ And this word is almost peculiar to our apostle, being used frequently by him in this and his other epistles, and but twice besides in the whole New Testament. Matt. xviii. 35; John ii. 12. See Cor. xv. 40, 48, 49; Eph. i. 3, ii. 6, iii. 10, vi. 12; Phil. ii. 10; 2 Tim. iv. 18; Heb. vi. 4, viii. 5, ix. 23, xi. 16, xii. 22. And as he useth this word frequently, opposing it to ἐπίγειος, so he expresseth the same thing in other words of the same signification, Phil. i. 14, ἡ avw κλησις, the “supernal calling, that is, erovpavioc. For ovpavoc, saith Aristotle de Mund. is του κοσμου To avw, Θεου οἰκητηριον; ‘ that of the world which is above, the dwelling place of God.’ And as our apostle opposeth τὰ erovoavia, ‘heavenly things,’ so he doth also ra avw, ‘ things above,’ absolutely to ta exe της γης; ‘ things that are on the earth,’ Col. il, 1, 2. This phrase of speech is therefore the same, and peculiar to our apostle. And both these expressions denote God the Author of this calling, who is dyn 5x, Job xxxi. 28, ‘God above.’ θεὸς emt πάντων, ‘God over all,’ Eph. iv. 6, and επουρανιος, ‘heavenly,’ Matt. xvii. 35.
were called in one hope of your calling.’ That is, partakers of, and companions in the same heavenly calling.
Karavoncare, considerate, contemplamini, ‘consider, meditate on.’ Kazavoew, is properly animadverto, to set the mind diligently to mark and consider, so as to understand the thing considered. Whence it is often rendered (as by Cicero) by intelligo and perspicio, ‘ to understand and perceive.’ See Rom. iy. 19, where it is denied of Abraham. “ Consider diligently.’
made him both Lord and Christ.’ The same with εθηκε, Heb. 1. 2, ‘He hath made, appointed, designed, exalted him.’ So in the Hebrew mwy fecit, ‘he made,’ is used and applied, 1 Sam. xii. 6, FITS ΓΝῚ myn ox my wr, which the LXX. render, 6 ποιησας τον Moony, ‘who made Moses and Aaron,’ that is, 579 or Ὁ) ‘raised up,’ or ‘ exalted,’ or ‘appointed them;? that is, to their office. For, whom God raiseth up or exalteth, he doth it to some work and service; and whom he appointeth to any service, he doth therein exalt.
‘Qe καὶ Mwone ev ὅλῳ τῳ οἴκῳ αὐτου, ‘Even as Moses in his whole house.’ These words, ‘in his whole house,’ may be referred to the former expression concerning Christ, ‘ Faithful to him that appointed him in his whole house, even as was Moses.’ So the Arabic translation disposeth the words. Thus a comma is to be placed after Moses, or ‘even as Moses,’ is to be enclosed in a parenthesis. Or they may be referred to Moses; and then they are to be rendered as by ours, ‘as was Moses,’ and then the sense 15 to be supplied by repeating πίστος; ‘faithful,’ ‘as Moses was faithful in his whole house.’ But as to the matter itself both are intended; and the same words are used of Moses elsewhere, Num. xii. 7.
Ver. 1, 2.—Wherefore, holy brethren,-partakers of the heavenly calling, consider (diligently) the Apostle and High Priest of our profession, Curist Jesus, who was faithful (being faithful) to him that appointed him, (made him so,) even as Moses in all his house, (in his whole house.)
THE apostle in these two verses entereth upon the application of the doctrine which he had declared and confirmed in the two foregoing chapters. Herewithal, according to his constant method in this Epistle, he maketh way for what he had further to deliver, of the same nature and importance.
‘OSev, The first word respects that which went before; wherefore, — or seeing things are as I have manifested; namely, that he of whom I speak unto you, is so excellent, and so highly exalted above all; and that whereas he was humbled for a season, it was unspeakably for the benefit and advantage of the church, it cannot but be your duty to consider him; that is, both what he is in himself, and what he is tous. His design is to press upon them his general exhortation to constancy and perseverance in the profession of the gospel; but he doth not express it in these verses, insisting only upon an intermediate duty, subservient unto that principally intended. Now this is their diligent consideration of Jesus Christ, with what he had delivered concerning him, and what he was yet further to declare unto them. And this he urgeth as the only way whereby they might be prevailed on unto, and assisted in the stability aimed at. This 15 the connexion of his discourse, and the intention of his interference; whence observe, that,
1. All the doctrines of the gospel, especially those concerning the person and offices of Christ, are to be improved to practice in faith and obedience. This course our apostle insists on. Having before ae down the doctrine of the person and offices of Christ, here he applies it unto their duty and establishment in the profession of the truth. These things are not revealed to us only to be known, but to be practically used for the ends of their revelation. We are so to know Christ, as to live to him in the strength of his grace, and unto the praise of his glory. ‘If you know these things,’ saith he, ‘ happy are ye if you do them,’ John xiii. 17. It is our privilege to know them, a great privilege; but it is our blessedness to do them. When men content themselves with the notion of spiritual things, without endeavouring to express their power and efficacy, in the practical conformity of their minds and souls unto them, it proves their ruin. That word which is preached to us, ought to dwell in us. See what it is to learn Christ in a due manner, Eph. iv. 20—24. There is a miserable profession, where some preach without application, and others hear without practice.
To hear, that we may learn; to learn, that we may learn, is but pait of our duty; indeed, in and for themselves, no part of it. To hear and to learn are good; but not for themselves, for their own sake, but only for the practice of what we hear and learn. The apostle tells us of some who are always learning, but are never able to come εἰς ἐπίγνωσιν της αληθειας, 2 Tim. 11.7, that is, to a practical acknowledgment of it so as to have an impression of its power and efficacy upon their souls. And such are some who are πάντοτε μαν- Savovrec, such as make it their business to hear and learn, so that they scarcely do any thing else. Gospel truths are medicina anime, physic for a sin-sick soul. Now of what use 1s it, to get store of medicines and cordials, and never to take them? No more is it to collect at any price or rate, sermons, doctrines, instructions, if we apply them not, that they may have their efficacy in us, and proper work towards us. There is in some a dropsy of hearing; the more they hear, the more they desire: but they are only pleased with it at present, and swollen for the future; are neither really refreshed, nor strengthened. But every truth hath, as the Hebrews express it, ΒΞ 18 ‘meat in its mouth;’ something for our own nourishment. We should look unto sermons as Elijah did to the ravens that brought him ‘ bread and flesh in the morning, and bread and fleshin the evening,’ 1 Kings xvi. 6. They bring food with them for our souls, if we feed on it; if not, they are lost. When the Israelites gathered manna to eat, it was a precious food, bread from heaven, angels’ meat, food heavenly and angelical; that is, excellent and precious. But when they laid it up by them, it stank and bred worms, Exod. xvi. 20. When God scatters truths amongst men, if they gather them to eat, they are the bread of heaven, angels’ food;. but if they do it only to lay them by them, in their books, or the notions of their mind, they will breed the worms of pride and hypocrisy, and make them an offensive savour to God. When therefore any truth is proposed unto you, learn what is your concernment in it, and let it have its proper and perfect work upon your souls. |
Secondly. In the manner of his pressing his exhortation, two things occur: 1. His compellation of them; in those words, ‘ holy brethren.’
2. His description of them by one property or privilege, ‘ partakers of the heavenly calling.’
In the former, two things are also observable: 1. The appellation itself which he makes use of, αδελφοι; ‘ brethren.’ 2. The adjunct of that appellation, ¢ holy.’
This term of relation, ‘ brethren,’ is variously used in the Scripture, sometimes naturally, and that most strictly for children of the same father or mother, Gen. xlii. 13; or more largely for near kinsmen. And among the Hebrews, the descendants of the same grandfather, are almost constantly so called: whence is that expression of the brethren of our Lord Jesus Christ, who were descendants of his grandfather according to the flesh, Gen. xiii. 8, and xxiv. 27; Matt. xn. 46, and xi, 55; Mark ii. 31, 32; John il. 12, and vii. 3, 5,10; Acts i. 14, or in analogy thereunto, all the branches of one common stock, though a whole nation, yea though of many nations, are called brethren. So all the Hebrews were brethren, Deut. xv. 12. And the Edomites are said to be their brethren, because of the stock of Abraham, Deut. xxiii. 7, And in this case, in another place, our apostle calls all the Jews his brethren, that is, his kinsfolk in the flesh, Rom. ix. 3. Sometimes it is used civilly, and that Ist. on the mere account of cohabitation, Gen. xix. 7. 2nd. Of combinations in some society; as, 1. for evil, Gen. xlix. 5; 2. for good, Ezra ii. 2. And sometimes it expresseth a joint profession of the same religion; on which account the Jews called themselves brethren all the world over, Acts xxviii. 21. Lastly, it is also an expression of spiritual cognation, founded on that of our Saviour, ‘ All ye are brethren, and one is your Father which is in heaven,’ Matt. xxii. 8,9. And herein is an allusion to the first proper signification of the word. That men be brethren properly, and strictly, it is required that they have one father, be of one family, and be equally interested in the privileges and advantages thereof. This is the nearest bond of alliance that is or can be between equals, the firmest foundation of love. And thus it is with those who are brethren spiritually, as will afterwards appear.
Now, though the apostle stood in the relation intimated with the Hebrews upon a natural account, yet he here calls them brethren principally in the latter sense, as spiritually interested in the same family of God with himself; although I am apt to think that in the use of this expression to the Jews, the apostle had respect also to that brotherhood which they had among themselves before in their ancient church-state. So Peter, writing to some of them, tells them that the same afflictions which they suffered would befal, ry ev κοσμῳ ὕμων αδελφοτητι, the whole “brotherhood of them in the world,” 1 Peter v. 9, that is, all the believing Jews, And whereas they had a particular and especial mutual love to each other on that account, our apostle warns them, that they should not think that that relation or love was to cease upon their conversion to Christ, Heb. xiii. 1. φιλαδελφια με- vetw, let that brotherly love continue which hath been amongst you. But principally, I suppose, he respects their new relation in Christ, which further appears from the adjunct of this compellation annexed,
Holy, ‘Aycor; this is the usual epithet wherewith our apostle adorns believers, Rom. i. 7; 1 Cor.i.2; 2 Cor.i.1; Eph. i.4; Phil. i. 1. And in many places he joins their calling with it, which here he subjoins unto it. And this is peculiar to Paul. What he means by ἅγιοι, ‘holy,’ he declares, where he terms the same persons ἡγίασμενοι; ‘sanctified ones,’ 1 Cor. i.2; Eph. v. 26; 1 Cor. vi. 11; 1 Thess. v. 23; John xvii. 19. He accounted them holy, not upon the account of an external separation, as of old all the people were holy, but also of internal real sanctification and purity. This he judged the professing Hebrews to be interested in, as being called by a holy calling. And it may be in the present use of this expression, he hath respect unto what he had before affirmed of believers, namely, their being ἁγιαζομε- vot, ‘sanctified,’ or made holy by Christ, ch. 11. 11,considering that from thence he infers their relation to Christ, as his brethren, ver. 12, and so becoming in him brethren to one another, even all of them, αδελφο- της, ἃ brotherhood or fraternity, 1 Pet. v. 9. And by this compellation of holy brethren, doth the apostle manifest his high regard of them, or respect unto them, ]ooking on them as persons sanctified by the Spirit and word of Christ; and a dear affection for them as his brethren. By this treatment also of them, he gives a great evidence of his sincerity in dealing with them; for they might not fear that he would impose any thing on them, whom he honoured as holy, and loved as brethren. And hereby he smooths his way to his ensuing exhortation.
Secondly. He describes them from their calling, κλησεως ἐπουρανίου peroyo.. ‘This is usual with our apostle, ‘called to be saints, sanctified in Christ Jesus.’ And this calling or vocation he first describes by its quality,—it is heavenly or supercelestial; or as elsewhere, ‘the calling that is from above;’ and then ascribes an interest unto them therein. And he cails it heavenly, lst. From the fountain and principal cause of it, that is, God, ‘even the Father which is in heaven.’ As our election, so our calling is in an especial manner ascribed unto him, 1 Cor.i.9; 1 Thess. 1.12; Rom. vin. 283—30; 1 Pet. 1. 15, u. 9, v. 10; Phil. ni. 14; Gal. v. 8. For no man can come unto the Son unless the Father draw him. Believers indeed are termed, κλητοι του Incov Χριστου, Rom. 1. 6, ‘the called of Jesus Christ;’ that is, to him, not by him; or, by him, as executing the counsel, and dispensing the grace of the Father, 2 Cor. v. 20. 2. In respect of the means whereby this calling is wrought, which are spiritual and heavenly, namely, the word and Spirit both from above, John xvi. 7—10. For the word of the gospel is on many accounts heavenly, or from heaven; whence our apostle calls it ‘the voice of him that speaketh from heaven, Heb. xu. 25. And Christ, who is the author of it, is called ‘the Lord from heaven,’ 1 Cor. xv. 47. And that on this account, that he who is in heaven, came down from heaven to reveal the gospel, John ii. 13, vi. 38. And so also the Spirit is poured out from above, being given of Christ after he was ascended into heaven, Acts ii. 33. 3. Of the end also; which is to heaven and heavenly things, wherein lies the hope of our calling, Eph. i. 18, iv. 4. So that effectual vocation from God above, in his grace and mercy by Jesus Christ, is here intended.
Herein the apostle assigns a participation unto these Hebrews; they were μέτοχοι, partakers of it, had an interest in it together with himself, were so called. And this he doth for several reasons.
First. That he might manifest wherein their great privileges consisted, and which, as such, they were to value. They were apt to boast of the privileges they enjoyed in their Judaism, John viii. 33; Rom. ii. 17, 18; which also were great, Rom. iii. 1,2, ix. 4,5. But they are all of no esteem, in comparison of what they had now obtained an interest in, by the grace of Jesus Christ, in their high, holy, and heavenly calling. This he manifests in the instance of himself, Phil. ni. 4—9. The call of Abraham, which was the foundation of all their privileges in their Judaism, was but an earthly call, on the earth and to the earth; but this is every way more excellent, being heavenly.
Secondly. To set forth the grace of God towards the Jews, and his own faith concerning them, that they were not all rejected of God, notwithstanding the hardness and obstinacy of the most of them; as Rom. xi. 2, 4, δ. And on the other hand, he insinuates that they were not to make an inclosure of this privilege, like those wherewith of old they were intrusted; the Gentiles being fellow-heirs with them therein, they were partakers with others in this heavenly calling; as Eph. iii. 6.
Thirdly. He declares his own communion with them in that great privilege, whereby they might understand his intimate concernment in their state and condition.
Fourthly. He reminds them of their duty, from their privilege. Being partakers of this calling unto Christ, it must needs be their duty diligently to consider him, which he exhorts them unto. But we may make some observations on the words unfolded already.
II. Dispensers of the gospel ought to use holy prudence in winning upon the minds and affections of those whom they are to instruct.— So dealeth Paul with these Hebrews. He reminds them here of their mutual relation, calls them brethren, ascribes unto them the privileges of holiness, and participation of a heavenly calling;—all to assure them of his love, to remove their prejudices against him, and to win upon their affections. And indeed, next unto our Lord Jesus Christ himself, he is the most signal pattern and example of holy wisdom, tenderness, compassion, and zeal to all ministers of the gospel. The image of his spirit expressed in his instructions given unto his two beloved sons, Timothy and Titus, sufficiently testifies hereunto. Yea, so great was his wisdom and condescension in dealing with his hearers, that seducers and false apostles took occasion from thence to say, that being crafty he caught them with guile, 2 Cor. xii. 16. The words are an objection of his adversaries, not a concession of his. He shows how in all things he was tender towards them, and put them neither to charge nor trouble. Hereunto he supposeth a reply by the false apostles; ἔστω δε, EYW OV κατεβαρησα ὑμας, aN’ ὑπαρχων Tavoupyoc, δόλῳ vac ἐλαβον: ‘ Be it so, that I myself did not burden you, nor put you to charge, yet being every way crafty, I took you by deceit.’ This is their reply to his plea, and not any concession of his; for both the words, mavougyoc and δόλος, are such as will admit no interpretation in a good sense, so that the avostle should ascrihe tham unta himeelf But wherein did that craft and deceit consist, which they would impute unto him? it was in this; that although he himself put them to no charge, he burdened them not; yet when he was gone, and had secured them to himself, then he sent those to them, which should receive enough for him and themselves. Unto this calumny the apostle replies, ver. 17, 18, showing the falseness of it; ‘Did I,’ saith he, ‘make a gain of you by any of them whom I sent to you?) This was that which was imputed to him, which he rejects as false and calumnious. And he confirms what he says by an especial instance: “1 desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps” So that this reproach is every way false, and such as may be evicted so to be. And this is the true sense of this place. This was not his way. But this he always did, and on all occasions he testified to them his great affections, his readiness to spend, and to be spent for them, 2 Cor. xii. 14, 15, his gentleness towards them, cherishing them as a nurse cherisheth her own children, 1 Thess. 11. 7, or as a father his, ver. 11. He forewent that, which in earthly things was due to him by the appointment of Christ, that he might no way burden them, 2 Cor. xi. 9—11; Acts xx. 33—35;* ‘enduring all things for their sakes,’ 2 Tim. 11. 10; amongst which were many, able to make the stoutest heart to tremble. His care, pains, travel, watchfulness, patience, love, compassion, zeal, who can declare or sufficiently admire! By these means he removed, or rendered ineffectual, the great prejudice of forsaking Judaism; kept up a regard in his hearers against the insinuations of seducers and false prophets, raised their attentions, prepared them every way for instruction, and won them over to Christ. Blessed Jesus! what cause have we to mourn when we consider the pride, covetousness, ambition, wrath, negligence, self-seeking, and contempt of thy flock, which are found amongst many of them who take upon themselves to be dispensers of thy word, whereby the souls of men are scandalized and filled with offences against thy holy ways every day! III. Believers are all related unto one another, in the nearest and strictest bond of an equal relation. They are all brethren, ‘ holy brethren.’ So the Holy Ghost calls them im truth; so the reproaching world calls them in scorn. They have ‘ one Father,’ Matt. xxiii, 8, 9, ‘one Elder Brother,’ Rom. viii. 29, ‘who is not ashamed to call them brethren,’ Heb. ii. 11, ‘have one Spirit, and are called in one hope of calling,’ Eph. iv.4; which being a Spirit of adoption, Gal. iv. 6, interesteth them all in the same family, Eph. iii. 14, 15, whereby they become ‘joint-heirs with Christ,’ Rom. viii. 29. The duties of unity,» Ps. cxxxui. 1; love, Heb. xiii. 1; usefulness and compassion, which depend on this relation, are more known than practised, and ought to be continually pressed. Of old, indeed, the Pagans spake proverbially of the Christians, ‘See how they love one another!’ in a way of admiration. The contrary observation hath now prevailed, to the shame and stain of the profession of these latter days. What through dissensions and divisions amongst them who have any real interest in the privilege of sonship; what through an open visible defect as to any relation unto God as a Father, or unto the Lord Christ as an elder brother, in the most of them that are called Christians, we have lost the thing intended, and the name is become a term of reproach. But when iniquity abounds, love will wax cold. In the meantime, it were well if those who are brethren indeed, could live as brethren, and love as brethren, and agree as brethren. The motives unto it are great and many. That mentioned in the business of Abraham and Lot scems to me of weight, Gen. xiil. 7, 8. ‘There was a strife between the herdsmen of Abraham’s cattle, and the herdsmen of Lot’s cattle: and the Canaanites and the Perizzites dwelt then in the land. And Abraham said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we be men that are brethren.’ Abraham and Lot were brethren naturally as near kinsfolks; for Abraham was Lot’s uncle; and spiritually as the children of God. A difference happening between their herdsmen, Abraham, as a wise man, fears lest it should proceed to some distance and variance between themselves. Thereupon he takes into consideration the state of things, in the place where they were. The Canaanite and the Perizzite, saith he, are in the land. The land is full of profane men, enemies to us both, who would rejoice in our divisions, and take advantage to reproach the religion which we profess. This prevailed with them to continue their mutual love; and should do so with others, But our condition is sad, whilst that description which the Holy Ghost gives of men whilst uncalled, whilst unbelievers, is suited unto them who profess themselves to be Christians. See Titus i, 3.
IV. All true and real professors of the gospel are sanctified by the Holy Ghost, and made truly and really holy—So Paul here terms those Hebrews, exercising towards them the judgment, of charity, declaring what they ought to be, and what they professed themselves to be, what he believed them to be, and what, if they were living members of Christ, really they were. It is true, some that profess holiness, may not be really holy. But, first, if they do not so profess it, as not to be convinced by any gospel-means of the contrary, they are not to be esteemed professors at all, Acts vill, 20—23; Phil. 11. 18,19; 2 Tim. iii. 5. Secondly. If that holiness which men profess in their lives, be not real in their hearts, they have no right to the privileges that attend profession, John 111. 5.
V. No man comes unto an useful saving knowledge of Jesus Christ in the gospel, but by virtue of an effectual heavenly calling. These Hebrews came to be holy brethren, children of God, united to Christ, by their participation in a heavenly calling. We are called out of darkness into his marvellous light, 1 Pet. 11. 9; and this not only with the outward call of the word, which many are made partakers of, who never attain the saving knowledge of Christ, Matt. xx. 16, but with that effectual call, which being granted in the pursuit of God’s purpose of election, Rom. viii. 28, is accompanied with the energetical quick ening power of the Holy Ghost, Eph. 11. 5, giving eyes to see, ears to hear, and a heart to obey the word, according to the promise of the covenant, Jer. xxxi. 33, 84. And thus no man can come to Christ unless the Father draw him, John vi. 44.
lege, wherein they have cause to rejoice, and which always ought to remind them of their duty unto him that hath called them. For these two ends doth the apostle remind the Hebrews of their participation in the heavenly calling. First. That they might consider the privilege they enjoyed by the gospel, far above and beyond whatever they boasted of under the law; and,secondly, That he might stir them up to the performance of their duty in faith and obedience, according as God requires of them who are called. And this calling will appear a signal privilege if we consider, 1. The state from whence men are called, which is a state of death, Eph. 11. 1; and of darkness, Col. 1. 13; 1 Pet. ii. 9; and of enmity against God, Col. 1. 21; Eph. iv. 18; Rom. vill. 7; and of wrath, John πὶ. 36; Eph. 11. Ὁ. It is a state of all that misery which the nature of man is capable of, or obnoxious to in this world, or to eternity. Or, 2. By whom they are called, even by God above, or in heaven; the Father of our Lord Jesus Christ, 1 Cor. 1.9; Rom. viii. 28; 1 Pet.i.15; Phil. ii. 14; Gal. v.8. And 3. From whence, or what inducement it is that he calls them; which is from his own mere love and undeserved grace, Tit. ii. 3—5. And 4. The discrimination of persons in this call. All are not thus called, but only those that are in the eternal purpose of the love of God, designed to so great a mercy, Rom. viii. 28, 31, 82. And 5. The outward condition for the most part of them that are called; which is poor and contemptible in this world, 1 Cor. 1. 26—28; James 1. 5. And 6. The means of this calling, which are the holy word, and Holy Spirit; John xvii. 17; 1 Cor. vi. 11; 2 Thess. ἢ. 14. And 7. What men are called unto, which is, to light, 1 Pet. 1.9; Col.i.13; and to life, John v. 24, 25; to holiness, Rom. i. 7; 1 Cor. 1, 2; 1 Thess. iv. 7; and unto liberty, Gal. v. 13; unto the peace of God, Col. in. 15; 1 Cor. vii. 15; and unto his kingdom, 1 Thess. i, 12; Col. 1. 13; unto righteousness, Rom. vill. 80; and to mercy, Rom. ix. 28, 24; and to eternal glory, 1 Pet. v. 10. Of all these benefits, with the privilege of the worship of God attending them, are believers made partakers by their heavenly calling. And this minds them of their whole duty, 1. By the way of justice, representing it to them as meet, equal, and righteous, 1 Pet. i. 15. 2. Of gratitude, or thankfulness for so great mercy, 1 John ii. 1; 1 Pet. iii. 9. 3. Of encouragement, &c. Proceed we again to the exposition of the words.
‘Consider, κατανοήσατε, the apostle and high priest of our profession, Jesus Christ.’ The words may be read either, ‘consider Christ Jesus the apostle and high priest of our profession; and ‘so the person, of Christ is placed as the immediate object of the consideration re- "quired, and the other words are added only as a description of him by his offices; or consider ‘the apostle and high priest of our profession, Christ Jesus;’ and then the apostle and, high priest of our profession, are the proper object of this consideration, and the name added doth but indigitate the individual person, who was clothed with those offices.
This is the immediate duty which the apostle here presseth them unto; namely the consideration of that apostle and high priest of our profession, whose greatness, glory, excellency, and preeminence in all things he had declared. And herein the nature of the duty, and the object of it, are represented to us,
First. The nature of it in the word consider; some suppose that faith, trust, and confidence are intended, or included in this word. But caravoew is nowhere used in any such sense, nor will the present design of the apostle admit of any such interpretation in this place. For the duty he exhorts to, is in order to faith and constancy therein. And this is no other but a diligent intention of mind in their considerations, thoughts, meditations, and conceptions about Jesus Christ; that they may understand and perceive aright, who, and what he is, and what will follow upon his being such. And this rational consideration, is of singular use unto the end proposed. And, as he afterwards blames them for their remissness, and backwardness in learning the doctrine of the gospel, ch. v. 1l1—14; so here he seems to intimate, that they had not sufliciently weighed and pondered the nature and quality of the person of Christ and his offices, and were thereupon kept in their entanglements unto Judaism. This therefore he now exhorts them unto, and that by fixing their minds unto a diligent, rational, spiritual consideration of what he had delivered, and was yet further to deliver concerning him and them.
VII. The spiritual mysteries of the gospel, especially those which concern the person and offices of Christ, require deep, diligent, and attentive consideration. This is that which the Hebrews are here exhorted unto: Karavonoare, consider attentively or diligently. Thisis assigned as one means of the conversion of Lydia, Acts xvi. 14. προσέχει; She attended diligently to the things spoken by Paul, as an effect of the. grace of God in opening*her heart. Careless, wayside hearers of the word, get no profit by it, Matt. xii. 19. The nature and worth of the doctrines of the gospel, with our own condition, call for this duty.
First. In their nature they are mysteries; that is, things deep hidden, and full of divine wisdom, 1 Cor. 11. 7, copia Ocov εν μυστηριῳ, ‘the wisdom of Godin a mystery.’ Such as the angels desire to bow down’ (not im a way of condescension, but of endeavour, ἐπιθυμουσι παρακυψαι) ‘and look into,’ 1 Pet.i. 12, For in Christ, and through him in the gospel (ae ἐπίγνωσιν του μυστηριου του Χριστου: εν ᾧ; unto the acknowledgment of the mystery of Christ in whom or wherein) are hidden all the treasures of wisdom and knowledge, Col. i. 2,3, And hence we are directed, ‘to cry after knowledge, to apply our hearts to understanding, to seek her as silver, to search for her as hid treasures,’ Prov. 11. 3, 4, and not to consider these things, as easily exposed to every wandering eye and lazy passenger. Such persons find not mines of silver, or the hid treasures of former generations. Of this search the prophets and holy men of old are proposed for our example, 1 Pet. i. 10,11. Unto this purpose they are said epevvar, to investigate or diligently search into the Scriptures, as we are commanded to do if we intend to attain eternal life, John v. 39. For the most part, men content themselves with an overly consideration of these things; it is the wapepyov of their lives; what they do on the by, or when they have nothing else to do, whereby they come to know.
no more of them than they must, as it were, whether they will or no, which upon the matter is nothing at all. Carnal sloth is not the way to an acquaintance with spiritual things or mysteries.
Secondly. The worth and importance of these things bespeaks the ‘same duty. Things may be dark and mysterious, and yet not weighty and worthy, so that they will not defray the charge of a diligent search after them. Solomon’s merchants would not have gore to Ophir, had there not been gold there, as well as apes and peacocks. But all things are here secure. There are unsearchable treasures in these mysteries, Eph. 111. 8, πλουτὸς ανεξιχνίαστος; riches not in this world to be searched out to perfection. No tongue can fully express them, no mind perfectly conceive them. Their root and spring lies in the divine nature, which is infinite, and therefore inexpressible and inexhaustible. There is in it papyapirn πολυτιμος, Matt. xiii. 46, an exceeding precious pearl, a pearl of great and invaluable price. A stone which, though by some rejected, yet esteemed of God elect and precious; and so also by them that believe, 1 Pet. ii. 6,7. ‘The merchandise whereof is better than the merchandise of silver, and the gain thereof than fine gold: It is more precious than rubies,’ Prov. iii. 14, 15. Whatever is of worth and value in the glory of God, and the everlasting good of the souls of sinners, is wrapped up in these mysteries. Now every thing is (at least comparatively) despised, that is not esteemed according to its proper worth. So undoubtedly are these things by the most of them to whom they are preached.
Thirdly. Our own condition calls for diligence in the discharge of this duty. We are for the most part, like these Hebrews νωθροι rare axoac, ch. v. 11, slothful or dull in hearing: we have a natural unreadiness unto that hearing whereby faith cometh, which is the consideration here called for: and therefore cannot sufficiently stir up our spirits and minds unto our duty herein. The manner of the most in attending to the mysteries of the gospel, should cause our sorrow here, as it will theirs (if not prevented) unto eternity.
The object of this consideration, is Jesus Christ, who is the apostle and high priest of our profession. Together with the especial indigitation of the person intended, by his name, Jesus Christ, we have the description of him, as he is to be considered, by his offices, an apostle, and a high priest, with their limitations, of ‘our profession.’
First, He is said, and he is here only said to be τὸν ἀπόστολον, an apostle, or the apostle. An apostle is one sent; a legate, ambassador, or public messenger. And this is one of the characteristical notes of the Messiah. He is one sent of God upon his great errand unto the children of men. His apostle. Speaking of himself by his Spirit, Isa. xlvii. 16, he saith, mm “dw mr sms ‘The Lord God and his Spirit hath sent me.’ And again, ch. Ixi. 1. »md>wrr, The Lord hath sent me,’ Namely, according to the promise that God would send him unto the church to be a Saviour, Isa. xix. 20. And this he tells the church, that they may gather and know from his love and care, namely, that the Lord God “ had sent him,’ Zech. ii, 8, 9, that he was his Legate, his Apostle. And because God had promised from the foundation of the world, thus to send him, this became a_periphrasis or principal notation of him, ‘He whom God would send,’ that is, his great Legate. Hereunto Moses seems to have had respect in these words, Exod. iv. 13. m>wn Ta N32 my, ‘Send now I pray thee by the hand of him whom thou wilt send; namely, to be the deliverer and saviour of thy people. Hence in the old church, he became to be emphatically called, 6 eoxopevoc, ‘he that was to come,’ that was to be sent. So when John sent his disciples to Jesus to inquire whether he was the Christ, he doth it in these words, ov εἰ ὁ ἐρχόμενος; ‘art thou he that was to come?’ that is to be sent of God, Matt. xi.3; John xi. 27. And thence the ancient Latin translation renders yw, ὁ Shilo,’ Gen. xlix. 10, qui mittendus est, ‘he that is to besent;’ it may be, deriving the word by a mistake from mw, ‘to send.” But it well expresseth the common notion of him in the church, after the giving of the first promise, ‘ He that was to be sent.’ And in the gospel he doth not himself more frequently make mention of any thing than of his being sent of God, or of being his apostle. ‘ He whom the Father sent,’ is his description of himself, John iii. 34, and Him he calls τὸν αποστειλαντα, ‘him that sent him,’ or made him his apostle, Matt x. 40. And this is most frequently repeated in the gospel by John, that we may know of what importance the consideration of it is: see ch. iii. 17, 34, iv. 34, v. 23, 24, 30, 36—38, vi. 29, 38—40, 44, 57, vii. 16, 28, 29, vill. 16, 18, 29, 42, ix. 4, x. 36, xi. 42, xii. 44, 45, 49, xiv. 24, Syl vil ν ἘΝΠ Sy xvii. 21928 257 xx 2h. Two things are then included in this expression or title. First. The authority he had for his work: he came not of himself, but ‘ was sent of God, even the Father, and therefore spake in his name, and fed the church ‘in the strength of the Lord, in the majesty of the name of the Lord his God, Micah v. 4. And as he became the Apostle of, the Father by his being sent of him, so by his sending of others in his name, he made them his apostles, John xx. 21. As the love therefore, so the authority of the Father is much to be considered in this matter. Secondly. ‘His work itself, which is here included, and elsewhere largely declared. It was to reveal and declare the will of the father to the children of men, to declare the Father himself, John i. 18, and his name, xvii. 3, 6, 26, that is the mystery of his grace, covenant, and whole will concerning our obedience and salvation, Heb. i. 1,2. For this end was he the Apostle and Ambassador of the Father, sent into the world by him, Mal. ii. 1. In brief, the prophetical office of Christ, with respect to his immediate authoritative mission by the Father, is intended in this title. And it is a title of honour as well as of office that is here given him. Hence the impious Mahometans, when they would persuade or compel any one to their sect, they require no more of him, but that he acknowledge Mahomet to be Resul Ellahi, ‘the apostle of God.’ fn this sense then is the Lord Christ called ‘the Apostle of our profession,’ in that he was sent of God to declare his mind and will in his name, and with his authority, as ambassadors are wont to do in reference to them that send them.
But whereas our Lord Jesus Christ was in an especial manner, as to the time of his conversation in the flesh, and his personal revealing the will of God, sent to the Jews, and therefore says, Matt. xv. 24,
‘that he was not sent but to the lost sheep of the house of Israel,’ that is, as to his personal ministry on the earth. And our apostle affirms, that he was a ‘ Minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers,’ Rom. xv. 8, and being only in this place to the Hebrews called an Apostle, I leave it to consideration whether there may not be some especial respect to his peculiar mission, in his person and ministry to them intended in this name and title, here only given him.
Hereunto is added, τον Apyepea, ‘the high priest.’ Both in one, as the kingdom and priesthood are also promised, Zech. vi. 13. Both the Hebrews and we are now to look for all in him. These offices of old were in several persons, Moses was tlie apostle or ambassador of God, to declare his will and law to the people. And Aaron was the high priest, to administer the holy things in the worship of God. This was the poverty of types, that no one could so much as represent the work between God and the church. I will not deny but that Moses was a priest in an extraordinary manner, before the institution of the Aaronical priesthood. But his officiating in that office, being but a temporary thing, which belonged not to the condition of the Judaical church, it was not considered by our apostle in his comparing of him with Christ. To manifest therefore to the Hebrews how the Lord Christ hath the preeminence in all things, he instructs them that both the offices, that of an apostle which of old was executed by Moses, and that of the high priesthood committed to Aaron, were vested in him alone; intending afterwards to evince how far he excelled them both, and how excellent were his offices in comparison of theirs, though they came under the same name.
Thirdly. The limitation adjoined is, τῆς bporoyiac ἥμων, “ of our profession,’ ‘The Apostle and High Priest of our profession.’ The words may be taken objectively and passively: the Apostle and High Priest whom we profess, that is, believe, declare, and own so to ‘be. Or they may actively denote the Author of our profession. The Apostle and High Priest who hath revealed and declared the faith which we profess, the religion which we own, and.therein exerciseth in his own person the office of the priesthood. In this sense he is called ‘the Author and Finisher of our faith,” chap. xii. ὦ, Our faith objectively and our profession are the same. Our profession is the faith and worship of God which we profess. This is our ὁμολογία, even the gospel, with the worship and obedience required therein. And the Lord Christ was and is the Apostle of this profession, as he revealed the will of God to us in the gospel; as he brought life and immortality to light thereby, teaching and instructing us in the whole will of God, as Moses did the Jews of old. He isalso the High Priest of our profession, inasmuch as he himself offered the one and the only sacrifice, which in our religion we own and profess; and continues alone to perform the whole office of a priest therein, as Aaron and his successors did in that of the Jews. It belonged not to the office of the high priest to institute and appoint any thing in the worship of God, but only to execute his own duty, in offering sacrifices, and interceding for the people. So the Lord Christ, who, as the Apostle of our profession, instituted the whole worship of God to be observed therein, as our High Priest doth only offer the sacrifice of the church and intercede for the people.