The word ‘our, is added by way of discrimination, and is regulated by the compellation and description foregoing, ‘Holy brethren, partakers of the heavenly calling;’ he is the Apostle and High Priest of our profession. Whatever by others he be esteemed, he is so to us; and our inestimable privilege and honour it is, that he is so.
This is the present exhortation of the apostle. That which he finally aims at, is to prevail with these Hebrews to hold fast the beginning of their confidence to the end. To this purpose he exhorts, warns, and chargeth them by all bonds of mutual love and endearedness, by the greatness of the privilege which they are made partakers of, and the inexpressibleness of their concernment therein, that they would fix themselves to a diligent consideration of him, in whom all those offices now in our profession, which of old were shared amongst many, in a low carnal administration of them, are gloriously vested; and how useful this would be to them, and wherein this consideration doth consist, shall afterwards be made to appear. For the present we shall make some observations on the passages of the text that have been opened.
VIII. The business of God with sinners, could be no way transacted, but by the negotiation and embassy of the Son.—Her must become ‘our Apostle,’ that is, be sent to us. He did indeed at sundry times send servants and messengers into the world about his affairs with us; but whereas they could never accomplish it, ‘last of all he sent his Son,’ Matt. xxi. 37; Heb. i. 1. There was a threefold greatness in this matter, which none was fit to manage but the Son of
I. A greatness of grace, love, and condescension.—That the great and holy God should send to treat with sinners for the ends of his message, for peace and reconciliation, it is a thing that all the creation must admire, and that to eternity. He is every way in himself, holy, good, righteous, and blessed for evermore. He stood in no need of sinners, of their service, of their obedience, of their being. But he was justly provoked by them, by their apostasy and rebellion against him, and that to an indignation beyond what can be expressed. His justice and law required their punishment and destruction, which, as he could have inflicted to his own eternal glory, so they did not in any thing, nor could by any means, seek to divert him from it. Yet in this condition God will send a message to these poor perishing rebels; an embassy to treat with them about peace and reconciliation. But this now is so great a thing, includes such infinite grace, love, and condescension in it, that sinners know not how to believe it, And indeed who is fit to testify it to them? Objections that arise against it are able to shake the credit and reputation of any angel in heaven. Wherefore God commits this message to his Son, his only Son; makes him his apostle, sends him with these tidings, that they may be believed and accepted, 1 John v. 20. ‘The Son of God came, and gave this understanding’ It is true, that God sent others with some parts of this message before, ‘ for he spake by the mouth of his holy prophets from the beginning of the world,’ Luke i. 70. But yet, as the first promise was given out by the Son of God himself, as I have elsewhere declared; so all the messages of the prophets in or about this matter, depended on the confirmation of them, that he was afterwards to give in his own person. So saith our apostle, Rom. xv. 8, ‘ Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.’ The truth of God in this matter delivered by the prophets, was further’ to be attested by Jesus Christ, to whose testimony they referred themselves. And with respect hereunto, he tells the Pharisees, that if he had not come and spoken to them they had had no sin. If the sealed book of prophecies, concerning the judgment of God in the Revelation, was of so great concernment, that none in heaven, nor in the earth, nor under the earth, that is, that no creature ‘ was able to open it, or look therein,’ Rev. v. 3, until the Lamb himself undertook it, ver. 6—8; how much less was any creature meet or worthy to open the eternal secret counsels of the bosom of the Father, concerning the whole work of his love and grace, but the Son only. The grace of this message was too great for sinners to receive, without the immediate attestation of the Son of God.
II. There is a greatness in the work itself, that is incumbent on the apostle of God, which requireth, that the Son of God should be engaged therein. For,
1. As the ambassador or apostle of the Father, he was perfectly to represent the person of the Father unto us. This an ambassador is to do, he bears and represents the person of him by whom he is sent. And no king can more dishonour himself, than by sending a person in that employment, who, by reason of any defect shall be unmeet so to do. God had, as was said, sent other messengers unto the children of men, but they were all but envoys of heaven, ante-ambulones, some that ran before as particular messengers, to give notice of the coming of this great apostle or ambassador of God. But themselves were not to represent his person, nor could so do. See Mal. iii. 1. Indeed he once, in a particular business, made Moses his especial legate, to represent him to Pharaoh, and therefore he says to him, o'‘75x Jsnno mynd, Exod. vii. 1. That is, instead of God, one that may represent me in my terror and severity unto him. But this was in one particular case and business. But who could fully represent the person of the Father unto sinners in this great matter? None certainly but he, who is in himself, ‘the brightness of his glory, and the express image of his person,’ Heb. i. 3, and so represents unto us, the holiness, the goodness, the grace, the love of the Father by whom he was sent. Hence he tells his disciples, that ‘he who hath seen him, hath seen the Father, John xiv. 9. And that because he is so in the Father, and the Father in him, that he represents him fully unto us, ver. 10. He is ‘ the image of the invisible God,’ Col. i. 16. That is, the Father, who in his own person dwells in light, whereunto no creature can approach, hath exhibited and expressed the glorious properties of his nature unto us in the person of his Son, as our apostle expresseth it,
2 Cor. iv. 4. None then was fit to be this great apostle but he, for he only could fully represent the Father unto us. Any creature else undertaking this work, would or might have led us into false notions and apprehensions of God. And the great wisdom of faith consists in teaching us to learn the Father, his nature, and will, his holiness, and grace in the person of the Son incarnate, as his apostle and ambassador unto us. For beholding his glory, the glory of the only begotten Son of God, full of grace and truth, we behold the glory of his Father also: so he and the Father are one.
2. The greatness of the work requires, that he who undertakes it be intimately acquainted with all the secret counsels of God, that lay hid in his infinite wisdom and will from all eternity. None else could undertake to be God’s apostle in this matter. But who must this be? It is true, that God was pleased to reveal sundry particular things, effects of his counsels, unto his servants the prophets; but yet it is concerning them that the Holy Ghost speaks, John i. 18, ‘No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath revealed him.’ The best of them had but a partial acquaintance with God. Moses saw but a glimpse of his back parts in his passage before him; that is, had but a dark and obscure revelation of his mind and will, sufficient for his work and employment. This will not suffice him who is to manage the whole treaty between God and sinners. Who then shall doit? ‘The only begotten Son, who is in the bosom of the Father.’ In his bosom; that is, not only in his especial love, but who is partaker of his most intimate and secret counsels. This the design of the place requires to be the meaning of it. For so it follows, ‘ He hath declared him;’ he hath revealed him, he hath made him known, in his nature, his name, his will, his grace; he hath exhibited him to be seen by faith, for he only is able so to do, as being in his bosom, that is, acquainted with his nature, and partaker of his most intimate counsels. Without this, none could in this matter be God’s apostle. For the work is such, as wherein God will reveal and make known not this or that portion of his will, but himself, and all the eternal counsels of his mind; about all that he will have to do with sinners in this world, and the whole glory which he aims at therein to eternity. This knowledge of God and his counsels, no creature was capable of. The Son alone thus knows the Father, and his mind. If it were otherwise, if our apostle did not know the whole counsel of God in this matter, all that is in his heart and mind, it is impossible but that in this great concern, sinners would have been left under endless fears and doubts, lest some things might yet remain, and be reserved in the unsearchable abyss of the divine understanding and will, that might frustrate all their hopes and expectations. Their sin, and guilt, and worthlessness, would still suggest such thoughts and fears unto them. But in this embassy of the Son, there is full and plenary satisfaction tendered unto us, that the whole counsel of God was originally known unto him. So that there is no ground of the least suspicion that there is any reserve in the counsels of God concerning us, that he hath not made known.
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3. To this end also it was necessary, that he should have these counsels of God always abiding with him, that at all times, and on all occasions, he might be able to declare the mind and will of God. It was not enough that originally, as he was God, he knew all things of God, but also as he was sent; as he was the apostle of God, the counsel of God was constantly to abide with him. This is another thing. For the wisdom and knowledge of Christ, as Mediator, to be acted in the human nature, was distinct from his knowledge, as he was in himself God over all, blessed for ever. And without this, none could have been a meet apostle from God unto sinners. For how else should he reveal the will of God unto them according unto all emergencies and occasions? When the council of Trent was sitting, and any hard matter (indeed almost any thing) came to be determined amongst them, the leaders of them not knowing what to do, always sent to Rome to the pope and his cardinals for their determination. When this came to them, they decreed it under the usual form, ‘It pleaseth the Holy Ghost, and Us” Hence there grew a common by-word amongst the people, that the Holy Ghost came once a-week from Rome to Trent ina portmanteau. But when any men are not sufficiently furnished in themselves for the discharge of their duty, according to the variety of occasions and emergencies that they may meet withal, they will put themselves, as will also those with whom they have to do, unto great difficulties and distresses. It was necessary, therefore, that God’s apostle unto sinners should, in the whole discharge of his office, be furnished with a full comprehension of the whole mind of God, as to the affair committed unto him. Now this never any was, nor ever can be capable of, but only Jesus Christ the Son of God. It wholly exceeds the capacity of any merely created person, to comprehend at once, and have resident with him, the whole of the will and mind of God, in the business of his transaction with sinners. For after the utmost of their attainments, and the communications of God unto them, they still know but in part. It is true, they may be able to know so much of the mind of God, as to declare unto others the whole of their duty; whence Paul tells the elders of Ephesus, that ‘he had not shunned to declare unto them all the counsel of God,’ Acts xx. 27. Yet, as to a full habitual comprehension of the whole mind of God in this matter, to reside with them, answering all oceasions and emergencies, and that originally and immediately, that no mere creature was capable of. But, as this was needful to the great apostle, so it was found in Jesus Christ the Son of God. ‘The Spirit of the Lord did rest upon him,’ (not came upon him at times, but did rest upon him, remained on him, John i. 32, 33,) ‘the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and made him of quick understanding in the fear of the Lord,’ Isa, xi, 2, 3. It may be, you will say, it did so in some degrees of it only, or in a singular measure above others. Nay, God gave not the Spirit unto him by measure, John iii. 34, when he was sent to speak the words of God. Not in such a way as that he should only have a greater measure of the Spirit than others; but in a way wholly different from what they received. So that when it is said, ‘ He was anointed with the oil of gladness above his fellows,’ Heb. i. 9, it is not intended only that he received the Spirit ina degree above them, but the same Spirit in another kind; ὁ for it pleased the Father, that in him all fulness should dwell,’ Col, i. 19. All fulness of wisdom and counsel, in a complete comprehension of the whole will and mind of God. And accordingly ‘in him were hid (laid up safely) all the treasures of wisdom and knowledge,’ Col. ii. 8. This also was requisite unto this great apostle, and it was possible to be found only in the Son of God.
4. The nature of the work required, that the ambassador of God to sinners should be able to make his message to be believed, and received by them. Without this, the whole work and undertaking might be frustrated. Nor is it sufficient to say, that the message itself is so great, so excellent, so advantageous unto sinners, that there is no doubt but that upon the first proposal of it, they will receive it and embrace it; for we find the contrary by multiplied experience. And not only so, but it is certain also, that no sinner is able of himself, and in his own strength, to receive it, or believe it; ‘ for faith is not of ourselves, it is the gift of God.’ Now, if this ambassador, this apostle from God, have not power to enable men to receive his message, the whole design of God must needs be frustrated therein. And who shall effect or accomplish this? Is this the work of a man to quicken the dead, to open the blind eyes, to take away a stony heart, ‘to create a new spiritual light in the mind, and life in the will? all which are necessary, that God’s message unto sinners may be savingly received. This also could be done only by the Son of God; “ for no man knoweth the Father but the Son, and he to whom the Son will reveal him,’ Matt. xi. 27. And this he doth by the effectual working of his Spirit, the dispensation whereof is committed wholly unto him, as hath been elsewhere declared. By him doth he write the law of his message, in the fleshly tables of the hearts of them to whom he is sent, 2 Cor. iii. 5, as Moses wrote his message, or had it written in tables of stone. So that the nature of this work required, that it should be committed unto the Son of God. And so did,
111. The end of it. This was no less than to proclaim and establish peace between God and man. It is not a place to show how old, fixed, lasting, and universal, this enmity was; nor yet how great, excellent, and precious, in the means, causes, and nature of it, that peace was, which God sent about. These things are known and confessed. These things were such as none were fit to intermeddle | withal, but the Son of God only. He alone who made this peace, was meet to declare it. He is our peace, and he came and preached peace, Eph. ii. 14,17. And on the account of the discharge of this work, is he called ὁ Noyoe, “ the Word of God,’ John i. 1, as he by whom God was declared; and »2» 7x>m, ‘ the angel of his (God’s) presence,’ Isa. Ixiii. 9.; and pn ἼΝ 5, Job xxxin. 23. ‘ the angel, the interpreter, the great interpreter of the mind of God; and yyy, Isa. ix. 6, “ the counsellor;? and man JNdn, Mal. iii. 1, ‘ the angel or messenger of the covenant;’ as here, * the apostle of our pro-
And hence we may see the great obligation that is upon us to hearken unto this message, not only upon the account of the message itself, but also on the account of him that brings it. The message itself is worthy of all acceptation. And everlasting woe will be unto them by whom it is rejected. He that refuseth peace with God, shall have war and wrath from him to eternity, and that deservedly. But God expects that great weight should be laid on the consideration of the person that brings it. Surely, saith he, they will reverence my Son. It may be, meri may think in their hearts that if they had heard Christ himself delivermg this message, if they had heard him preaching this peace, they would undoubtedly have received and embraced it. So indeed thought the Jews of old, that if they had lived in the days of the former prophets, they would not have dealt with them as their forefathers did, but would have believed their word, and obeyed their commands; as the rich man thought that his brethren would repent if one might rise from the dead, and preach unto them. All men have pretences for their present unbelief; and suppose, that if it were not for them, they should do otherwise. But they are all vain and foolish, as our Lord Jesus manifested, in the former instances of the Jews, and of the rich man in hell. Here there is no pretence of this nature that can take place; for this great apostle and ambassador of God continueth yet to speak unto us, and to press his message upon us. So saith our apostle, ch. xi. 25. ‘ See that ye refuse not him that speaketh; for how should we escape, if we turn away from him that speaketh from heaven? He did not only speak of old, but he continueth to speak, he speaketh still. He still speaketh in the word of the gospel, and in the administration of it, according to his mind and will. When from thence we are pressed to believe, and to accept the terms of peace that God hath prepared for us, and proposeth unto us, if we refuse them, we reject this great apostle, which God hath sent unto us, to treat with us in his name. And what will be the end of such men? what will be the end of us all, if the guilt hereof should be found upon us? Another observation also the words will afford us, according to the foregoing exposition, which shall only be briefly mentioned. Namely,
IX. Especial privileges will not advantage men without especial grace.—The Lord Christ was, in an especial manner, an apostle unto the Jews. To them was he sent immediately, and unto them was his ministry in the flesh confined. Greater privileges could none be made partakers of. And what was the issue? ‘He came unto his own, and his own received him not,’ John i. 11. Incomparably the greatest part of them rejected him, and the tidings of peace that he came to bring. It is worth your consideration, who are entrusted with all gospel privileges. They will not save you, they may ruin you. Look after grace to make them effectual, lest they prove the savour of death unto death to any of you. Once more, from the ascribing of both these offices to our Lord Jesus Christ.
X. The Lord Christ is all in all, in and unto his church, the king, priest, and apostle, or prophet of it, all in one.—So our apostle tells us, that Christ is, ta mavra καὶ ev tact, unto believers, ‘ All things, and in all things,’ Col. iii. 11, supplying all wants, answering all privileges, the spring of all grace, effecting all mercy; so that in him alone they are complete, as chap. 1. 10, of the same epistle. Here he proposeth it as a privilege and advantage, that we have in him, above what was enjoyed under the Old Testament. And this consisteth in two things: 1. That what they had in the type only, that we have in reality and substance. 2. Such was the poverty of the types, that no one of them could so much as shadow out, or represent all that advantage which we really enjoy; and therefore they were multiplied, and the work distributed amongst them which they were to represent. This made them a yoke, and that grievous and burdensome. The way of teaching in them, and by them, was hard and obscure, as well as their observance was difficult. It was a hard thing for them to learn the love, grace, and mind of God by them. God revealed himself in them, πολυμερως, by many parts and pieces, according as they were capable to receive impression from, and make representation of, divine wisdom, goodness, and grace. Whence our apostle says, that the law had but σκίαν, “ ἃ shadow,’ and not aurnv τὴν ekova πραγματων, ch. x. 1, ‘ the image itself of things.’ It had some scattered shades, which the great Limner had laid the foundation of symmetry in, but so as discernible only unto his own infinite wisdom. A perfect image, wherein all the parts should exactly answer unto one another, and so plainly represent the thing intended, that it had not. Now, it was a work beyond their wisdom, out of these scattered pieces and parts of revelation, especially being implanted on carnal things, to gather up the whole of the grace and good-will of God. But in Christ Jesus, God hath gathered all into one head, Eph. i. 10, wherein both his person and grace are fully and at once represented. Thus they had no one that was king, priest, and prophet, to the church, nor could any be so, after the giving of the law; the kingdom being promised unto the tribe of Judah, and the priesthood confined to the house of Aaron, of the tribe of Levi. Neither could any typical person alone of himself, answer exactly and completely that wherein he was a type. For besides their own imperfections and failings, even in the discharge of their typical office, which rendered them a weak and imperfect representation of him who was absolutely perfect in all things, they could not in and by themselves at all discharge their office. Kings who were his types, were to act, and did act, according to the counsel of others, and those sometimes none of the best; as David was much guided by the counsel of Ahithophel, which was to him as if he inquired at the oracle of God, 2 Sam. xvi. 23. But Christ our king hath all stores of wisdom and counsel in himself, and needed not that any should testify of man; for he knew what was in man; John 11. 25. So it was prophesied of him, that upon one stone, the foundation-stone of the house of God, there should be seven eyes, Zech. iii. 9. Counsellors are οφϑαλμοι Βασιλεων, ‘ the eyes of kings.’ And in the monarchy of Persia, whence this prophet.was newly come, there were always seven of them, Ezra vii. 14, ‘ Thou art sent of the King, and his seven counsellors;’ and their names at that time are reckoned up, Esth.i. 14. But, saith he, all these eyes shall be on the foundation-stone itself, so that he shall no way need the advice or counsel of others. Or, to the same purpose it may denote a perfection of wisdom and knowledge, which by that number is frequently signified. And for the high priest, he could do nothing alone. Unless he had an altar and a sacrifice, fire from above, and a tabernacle or temple, his office was of no use. But our Lord Jesus is all this, both priest and altar, Heb. xii. 10, and sacrifice, Eph. v. 2, and tabernacle and temple, John ii. 19, 21, Col. 11. 9, and the fire, Heb. ix. 14, all in his own person, as shall (God willing) be afterwards declared. The like may be said of the prophets. Who sees not then herein the great privilese of the New Testament, seeing we have these things all really, which they had only in type; and all in one, which among them were distributed amongst so many, and those all weak and imperfect.
Now seeing that he is thus all unto us, two things do naturally and necessarily follow:-—
First. That we should seek for all in him. To what end were all typical offices with their attendancies instituted in the church of old? was it not that in them, one thing in one, another in another, they might find and obtain, whatever was needful or useful for or unto the worship of God, or for their own edification and salvation? And shall we not seek for all in him, who was represented, and that but darkly and infirmly, by them all? Whatever any one stood in need of in the commonwealth of Israel, he might have it fully answered either by king, priest, or prophet. And shall we not be perfectly justified by him, who is really and substantially all in one? Yea, all our defects, weaknesses, and troubles, arise from hence, that we make not our applications unto him for that assistance which he is able, ready, and willing, to give unto us.
Secondly. As we must go to him for all, so we must receive and take him for all, that he may be all and in all. We are not only to address ourselves to him as a priest, to be interested in his sacrifice and the atonement made thereby, but as to our king also, to rule us by his Spirit, and to instruct us as the apostle of our profession. To take Christ, as some do, for a prophet, the apostle of God, but not as a high-priest, or a priest properly so called, is to reject the true Christ, and to frame an idol to themselves in their own imaginations. It is the same to divide him with respect unto any of his other offices, or parts of his work whatever.
The exposition of the second verse yet remaineth, which will make way for that observation, which is comprehensive of the principal design of the apostle in this place. Having laid down the sum of his exhortation, by an addition of the fidelity of Christ, the apostle maketh a transition to the comparing of him with Moses, as to his office apostolic or legatine, as afterwards he proceeds to compare him with Aaron in his office sacerdotal.
Ver. 2.—Being faithful to him who appointed him, even as Moses in his whole house.
Entering upon a comparison of the Lord Christ with Moses, as he was the apostle of God, or one sent by him to reveal his will, he recommends him to the faith of the Hebrews under the principal qualification of a person in that office. He was faithful. This being a term of relation, he further describes it by its respect unto God, and that act of God whereunto it answered; ‘to him that appointed him.” And then in general expresseth the comparison intended. 1. By naming the person with whom he compared him, ‘even as Moses.’ And 2, the subject of his employment, ‘ the whole house of God.’
First. The chief qualification of an apostle or ambassador is, that he be faithful πιστὸν ovra. God’s apostle is the chief steward, or dispenser of his mysteries. And it is principally required in stewards, ‘that a man be found faithful,’ 1 Cor. iv. ὦ. AzooroXoe ev oxy, “ an apostle in the house,’ is οἰκονόμος, the steward and dispenser of all things in and unto the house. This therefore the apostle expresseth in the first place, and that absolutely and comparatively. He was faithful, and faithful as was Moses. His faithfulness as a high priest and wherein that faithfulness did consist, we have declared, chap. 1]. Τὴ 8.
Here, though that expression, πίστον οντα, “ being faithful,’is annexed unto the mention of two offices, apostolical and sarcerdotal; yet, as appears from the ensuing discourse, it relates only to the former.
Now the fidelity of a legate, an ambassador, or an apostle, consists principally in the full revelation and declaration of the whole mind and will of him by whom he is sent, as to the end for which he is sent, and nothing in his name, but what is so his mind and will. Thus, our apostle, to declare his faithfulness in his office apostolical affirms that he had ‘ kept nothing back’ from them to whom he was sent, ‘ that was profitable unto them,’ Acts xx. 20, nor shunned to declare unto them ‘the whole counsel of God,’ ver. 27.
There are two things in faithfulness. First, trust; and secondly, the discharge thereof. Faithfulness respects trust. Our Lord therefore must have a trust committed unto him, wherein he was faithful, which also he had. For it pleased the Father to lay up in him all the “treasures of wisdom and knowledge,’ Col. ii. 3, to commit unto him the whole mystery of his will and grace, and so send him to declare himself, John 1. 18, and his name, John xvii. 6, to make known the last full declaration of his mind and will, as to his worship, with the obedience and salvation of the church, Heb. i. 1, and therewithal to ‘seal up vision and prophecy,’ Dan. ix. 24, that no new, or further revelation of the will of God should ever be made or added unto what was made by him, Rey. xxii. 18, 19. Being entrusted with this work, his authority for it is proclaimed, the Father giving command from heaven unto all, to hear him, Mat. xvi. 5, who was thus sent by him. And therein he received from God the Father honour and glory, 2 Pet. i. 17, being declared to be that great prophet, whom all were obliged to hear on pain of utter extermination, Deut. xvii. 18, 19; Acts ii. 23, 24.
This was the trust of the Lord Christ in this matter, and in the discharge hereof did his fidelity consist. And this he manifested in three things. First, in that, in this great work, he sought not his own glory, but the glory of him that sent him, John viii. 50, declaring that he came not in his own, but in his Father’s name, John v. 43. He turned not the message unto his own advantage, but unto the advantage or honour of him that sent him. Secondly. In that he declared his word or message not to be his own, that is, originally, or principally, but his Father’s. ‘The word which you hear is not mine, but the Father's which sent me, John xiv. 24.— Thirdly, in that he declared the whole will or word of God, that was committed unto him for the end mentioned; ‘I have given them the words which thou gavest me,’ Jobn xvii. 8, ‘ witnessing therein a good confession,’ 1 Tim. vi. 13, sealing the truth with his blood, which he came into the world to bear witness unto, John xviii. 37. And greater faithfulness could not be expressed.
Secondly. This faithfulness he discharged towards him that appointed him. The apostle mentioning the offices of Christ distinctly, addeth unto every one of them his designation, or appointment to them. Unto his kingly office, chap. i. 1,2. ‘ He was appointed heir, or Lord of all;’ unto his sarcerdotal, chap. v. 5, ‘ He took not on himself the office of a priest,’ without the call of God. And here, as to his apostolical or prophetical office, he was appointed of God. And this he doth for two ends; first, to evidence that the Lord Christ took not any thing upon him in the house of God, without call or authority. Secondly, that we might see the love and care of God, even the Father, in the mediation of the Lord Christ, as appointing him to his whole office and work.
‘To him that appointed him,’ Tw ποιησαντι avrov. This appointment of Christ, or his being made the apostle of God, consists in a five-fold act of God, in reference thereunto.
First. In his eternal designation of him to his work and office. For as he was in general προεγνώσμενος προ καταβολης κοσμου, 1 Pet. i. 20, ‘fore-ordained before the foundation of the world,’ so was he in particular designed of God to be his apostle for the instruction of the church, Isa. xlviii. 16; Zech. vi. 13; Prov. viii. 22, 30—32. Hence that eternal life which he was to manifest, 1 John i. 2, and to bring to light by the gospel, 2 Tim. 1. 10, is said to be promised before the world was, Tit. 1. 2, even because of his purpose of sending the Son to declare it; on which account also, it is said to be with the Father, before it was manifested by him, 1 Johni.2. And herein lies the foundation of the appointment of Christ unto his office.
Secondly. In the solemn promise made from the beginning to send him to this purpose. This gave hima virtual law-constitution, whereby he became as its prophet, the object of the church’s faith and expectation. And this was included in the first promise, Gen. iii. 15. Darkness, blindness, and ignorance, being come upon us by sin, he that was to deliver us from all the effects and consequences of it, must of necessity be our instructor in the light and knowledge of God. But the first open, plain expression of it by the way of promise, is Deut. xviii. 18, which is confirmed by following promises innumerable. See Isa. xi. 2—5, and chap. xl. 11, and xlu. 1—6, and xlix. 1—9, and li. 15; Zech. vi. 12, 13; Mal. iii. 1—4.
Thirdly. In sending him actually into the world, to be the light of men, John i. 4. And to manifest that eternal life which was with the Father, 1 John i. 2. To which end he furnished him with his Spirit, and all the gifts thereof in all fulness, for the discharge of his office, Isa. xi. 2, 3, and chap. Ixi. 1,2 ἘῸΓ to this end he received not the Spirit by measure, John ii. 34, but was ‘anointed with the oil of gladness above his fellows,’ Heb. 1. 9, of which unction we have treated at large before.
Fourthly. In the declaration he made of him to be his apostle and ambassador by a visible sign. This was done in the descending of the Holy Ghost upon him in the likeness of a dove, John 1. 32, 33.
And herewithal, did God commit his charge and trust unto him, which he was to keep and preserve, Zech. vi. 12,13. Being thus sent by the Lord of hosts, Zech. ii. 8, and therein clothed with his name, authority, and majesty, Mich. v. 4, he acted in all things as his legate and apostle, by his commission and authority, in his name, and unto his glory. ᾿
Lastly. Unto these acts of his appointment, God added his command, and published it from heaven unto all, to hear and obey him as the great teacher sent from God, as his apostle, speaking in his name, Matt. xvii. 5. By these means was the Lord Christ appointed to be the apostle of God, and he ‘ faithful unto him that appointed him,’ as hath been declared.
‘As was Moses in his whole house.’ ‘Qe καὶ Mwone. The last thing in these words, is the further assertion of the fidelity of Christ, by a comparison with Moses, who was faitbful in his whole house. We observed before, that it is not evident unto whom these words are immediately applied. But whoever they have respect unto, they belong also to the other, for the one and the other was faithful in the whole house of God. But the apostle seems directly to express the words used by God himself concerning Moses, Num. xu. 7. ΝῪΤ ἸΏΝ sen 552, In toto domo mea fidelis ipse, ‘he is faithful in all myhouse.’ And they are therefore here first intended of him. Three things are then considerable in these words. 1. The commendation of Moses, ‘he was faithful.’ 2. The extent of his faithfulness; it was in ‘all the house of God;’ both which are expressed in the words. 3. The comparison implied between Christ and him.
First. Moses was yan, ‘ faithful.’ It is true, he failed personally in his faith, and was charged of God that he believed him not, Num. xx. 12. But this was in respect of his own faith in one particular, and is no impeachment of his faithfulness in the especial office intended. As he was the apostle, the ambassador of God, to reveal his mind, and institute his worship, he was universally faithful, for he declared and did all things according to his will and appointment, by the testimony of God himself, Exod. xl. 16, “ According to all that God appointed him, so did he.’ He withheld nothing of what God revealed or commanded, nor did he add any thing thereunto; and herein did his faithfulness consist.
‘the whole people.’ In his house, that is, in his household, his family, Acts il. 36, acpadwe γινωσκετω rac οἰκος Iopand, ‘let the whole house of Israel know,’ that is, the whole family, the posterity of Jacob, or Israel. See house for household, Acts xvi. 15; 1 Cor. i. 16; 2 Tim. i. 16. The house of God then is his household, his family, his church; called his house, 1. By way of appropriation; his lot, his portion, as ἃ man’s house is to him. Deut. xxxu. 9, * The Lord’s portion is his people, Jacob is the lot of his inheritance.’ 2. Because of his inhabitation. He dwells in his church by his especial and glorious presence, as a man in his own house. Rev. xxi. 3. Both which are springs of care, love, and delight. In this house was Moses faithful. And this commendation of Moses is on all occasions celebrated by the Jews. So they do in their hymns in the rituals of the Sabbath, in Machzor, part i. fol. 49. myxpn 5.55 5" ΓΝῚΡ ἸΏΝ) Tay 5
ma anata ar oan mm wm cro on by ppd ryan wana naw mvaw: ‘Thou calledst him thy faithful servant, and didst put a glorious crown on his head, when he stood before thee in Mount Sinai, and brought down the two tables of stone, wherein was written the observation of the Sabbath,’ &c.
Thirdly. As to the comparison in these words, ‘as Moses;’ we may consider.
First. That the apostle was now entering upon the greatest strength of the Hebrews, and that wherein they were most warily and tenderly to be dealt withal. For although they would allow that the angels were in some respect above Moses, yet they adhered unto their own institutions principally on his account, as one who was so eminently testified unto by God himself. He was the visible INrerNuUNCLUS and Mediator between God and their forefathers, when their church state was erected, wherein they were exalted above all the nations of the world. The apostle therefore deals not with them in this matter directly, until he had made such a declaration of the person of Christ, and proved him to be so incomparably exalted above angels, that they could not be justly prejudiced, if he preferred him before Moses also; and which that he should do, was of indispensable necessity unto his design.
Secondly. That whereas, treating concerning the angels, he urgeth those testimonies concerning them, which respect their service and subjection, coming to speak of Moses, he produceth the highest and most honourable testimony that is given concerning him in the whole Scripture. And hereby he both at once grants all that they had to plead concerning him in this matter, and removes all suspicion from himself, as though he intended to derogate any thing from him, under a jealously whereof he suffered much, as is known, amongst the Jews. Moreover, he discovers a consistency between the true honour of Moses, and the exaltation of Christ, which as yet many of them did not understand, but thought that if Christ and the gospel were established, Moses must be cast off and condemned.
Thirdly. In this comparison he minds them that the Lord Jesus Christ was the great promised prophet of the church, whom they were to attend unto, on pain of being cut off from the people of God. God says unto Moses, Deut. xviii. 18, ‘I will raise up a prophet, ya, like unto thee,’ as thou art. And yet it is said, Deut. xxxiv. 10, that ‘there was no prophet in Israel, mms, like unto Moses,’ or as Moses. One signal prophet there was to be raised up, that should be like unto him; that is, who should give new laws and ordinances unto the church, which no other prophet was to do.
And thus doth the apostle make an entrance into his intended proof of the preference or preeminence of Christ above Moses. 1. He grants that they were both prophets, both apostles of God, sent by him to declare his mind and will. 2. That they were both faithful to the discharge of their office‘and trust. 3. That this trust extended itself to the whole church, and all that was to be done therein in the worship of God. Wherein the difference lay, he declares in the next verse.
And in these two verses, we may observe much of that wisdom which Peter ascribes unto Paul in his writing of this Epistle. He is, as was said, entering upon the strongest hold of the Jews, that whereon they abode most pertinaciously in the observance of their ceremonial institutions, namely, the dignity and fidelity of Moses. At the entrance therefore of this discourse, he useth a compellation manifesting his intense love towards them, and care of them; calling them his brethren, and therewithal minds them of that eminent privilege whereof by Jesus Christ they were made partakers, even the heavenly calling, which by the gospel they had _ received. Then, entering upon his de-, signed comparison between Christ and Moses, wherein he was to be preferred above him, he doth it not before he had evinced, not only that he was more excellent than the angels, but also far exalted above the whole creation of God; and besides, the Author of such incomparable and unspeakable mercies, as no otherwise were, or could be, communicated unto men. Again, he lets them know, that he was so far from derogating any thing from the honour and authority of Moses, as he was falsely accused of doing, that he grants as much concerning him, and ascribes as much unto him, as any of themselves could justly grant or ascribe. And therefore, in the entrance of his discourse, he declares him to have been the legate, apostle, or ambassador of God unto the people, in the sense before declared; and that in the discharge of his office and duty, he behaved himself with that fidelity which God himself approved of. This being the sum of what was pleaded by the Jews, on the account of Moses, it is all granted and confirmed by the apostle. How suitable this course of procedure was to the removal of their prejudices, to inform their minds, to endear (engage) their affections, and consequently what wisdom was used in it, is open and evident. It remains that we consider the observation which is principally intended in the words, leaving others to be afterwards expressed.
XI. A diligent attentive consideration of the person, offices, and work of Jesus Christ, is the most effectual means to free the souls of men from all entanglements of errors and darkness, and to keep them constant in the profession of the truth. These are the ends for which it is here called for by the apostle. These Hebrews were yet entangled in their old Judaism; and by reason of their temptations, prejudices, and persecutions, were ready to decline from the truth. To free them from the one, and to prevent the other, the apostle calls them to the consideration of what he had delivered, and what he was yet to deliver, concerning the person, offices, and work of Christ. This being the principal intention of the place, we should abide a little in the confirmation and application of our observation.
What is in this duty, considered subjectively, was declared in the exposition of the words. We must now farther unfold the manner of performing this duty, and the special object of it. In the manner of performing it, there are these things ensuing.
First. A diligent searching into the word, wherein Christ is revealed unto us. This himself directs unto, John v. 39. The Scriptures reveal him, declare him, testify of him. To this end are they to be searched, that we may learn and know what they so declare and testify. And this Peter tells us was done by the prophets of old, 1 Pet. 1. 10, 11. They searched diligently into the revelation made in them by the Spirit, of the person, sufferings, and grace of Christ, with the glory that ensued thereon. Christ is exhibited unto us in the gospel, which is therefore called the gospel of Christ, and the word of Christ, that is, concerning him, as our apostle declares, Rom. 1. 1—3. Both the prophets of old, saith he, and the gospel also, treat concerning the Son of God, Jesus Christ our Lord. Herein then consists the first part of this great duty. Search the Scriptures, with all the advantages of help afforded, that you way find out, discern, and understand what is revealed concerning him in them, as he is the end of the law, and the fulness of the gospel, the centre in whom all the prophecies, promises, tules, and precepts of them, do meet. Without this aim in our reading, hearing, searching the word, we labour in vain, and contend uncertainly, as men beating the air. Unto him, and the knowledge of him, is all our duty of the Scripture to be referred. And the reason why some in the perusal of it, have no more light, profit, or advantage, is, because they have no more respect unto Christ in their inquiry. If he be once out of our eye, in searching the Scripture, we know not what we do, nor whither we go, no more than doth thg mariner at sea without regard to the pole-star. Truths to be believed, are like believers themselves. All their life, power, and order, consist in their relation unto Christ; separated from him, they are dead and useless,
Secondly. Meditation upon what is discovered unto us, is also included in this duty. When a revelation was made of Christ and his work, unto the blessed virgin his mother, it is said, ‘She kept the sayings, and pondered them in her heart,’ Luke 11, 19, as Job adviseth all to do, ch. xxii. 22, And the apostle bids us take care, that the word of Christ may dwell in us richly, Col. ii. 16, that it may not pass through our minds with some transient effects; as it doth in reading and hearing, if it only casts some glances of light upon the understanding, some motions on the affections; but that it may make its abode, and dwell with us, that is, by constant meditation. But this duty is by many spoken unto, and the evil of the neglect of it sufficiently declared.
Thirdly. A spiritual endeavour, in this search and meditation, to bring the soul unto a conformity with that revelation which is made of Christ in the word. This is the genuine effect of them, if duly attended, 2 Cor. ii. 18. The glory of Christ is revealed in the gospel, as a face is represented in a glass. This we behold by a spiritual search into it, and meditation on it. By this intuition, we are assimilated unto the glory so revealed. The Holy Ghost thereby brings upon our hearts that very likeness and image which we so contemplate. And although properly this be rather an effect of the duty treated of, than any part of it; yet because it is that which we ought continually to aim at, and without the attainment whereof, we labour in vain, [ reckon thereto. When the image of Christ is wrought upon our hearts, and the dying and life of Christ made manifest in us, 2 Cor. iv. 10, then hath this duty its perfect work.
Secondly. The object of it is to be considered. This in our proposition, following the apostle, is confined unto his person, his offices, and his work. These he dealeth with the Hebrews about.
First. He treateth about his person, and concerning that, proposeth two things unto consideration. Ist. His glorious excellency. 2dly. His condescension and grace. The one is the sole subject of the first chapter; the other, the principal subject of the second. First. He calls them to consider the glorious excellency of the person of Christ. He had instructed them, how in his divine nature he was the eternal Son of God, the brightness of his glory, and express image of his person, by whom the worlds were made, and therefore deservedly exalted, ~even as Mediator, being incarnate, incomparably above the most glorious beings of all God’s creation. This he would have us especially to regard in our consideration of him. So did the apostles of old, John 1. 14. They considered his glory, as the only begotten of the Father, therefore full of grace and truth. This excellency of the person of Christ brancheth itself into many instances, not here to be recapitulated It may suffice in general, that this is to be the principal object of our meditation. The revelation which he made of himself under the Old Testament, had an especial respect unto his glory. Such is the description of him, Ps. xvii. 17, 18, applied unto him, Eph. iv. 8, as that also, Isa. vi. 1, 3, applied unto him, John xii. 41. And it is a signal promise, that under the gospel we shall see the king in his beauty, Isa. xxxiil. 17, or see by faith the uncreated excellencies and glory of this king of saints. And indeed the faith of the saints of the Old Testament did principally respect the glorious person of the Messiah. In other things they were very dark, and little can be gathered from the Scripture, of what spiritual apprehension they had concerning other things, whereby they are instructed. But their minds and faith were distinctly fixed on his person, and his coming, leaving his work, and the mystery of redemption, unto his own wisdom and grace. ‘Hence had they so many glorious descriptions of him granted unto them, which was always to keep up their hearts in a desire and expectation of him. And now under the New Testament, it is the greatest trial of faith, whether it be evangelical, genuine, and thriving; namely, by the respect that it hath to the person of Christ. If that be its immediate and principal object, if it respect other things with regard unto him, and in subordination unto him, it is assuredly of a heavenly extract; if otherwise, it may justly be suspected. This is that head of gold which the spouse admires in her beloved, Cant. v.11. And unspeakable is the influence, which the consideration of this glorious excellency of Christ, attended with infinite wisdom and power, hath upon our preservation in the truth. Secondly. His grace and condescension. This the apostle insists upon, ch. 11. His design therein is, to show what this glorious and excellent person submitted himself unto, that he might save and deliver sinners. And this he greatly presseth, Phil. ii. 5—8. This glorious One humbled himself into the form of a man, of a servant, unto death, the death of the cross. A due mixture of greatness, and grace, or goodness, is the most powerful attractive and load-stone of affections. Hence God, who is infinitely great, and infinitely good, is the ultimate object of them. In the person of Christ, it is incomparably and inimitably, so that there is nothing in the creation to shadow it out unto us; see Rev. 1. 5,6, 11,13 16. He who is Alpha and Omega, the First and the Last, the Prince of the kings of the earth, even he loved us, and washed us in his own blood. Hence unto a believing soul, he becomes white and ruddy, the chiefest of ten thousand, Cant. v. 10, see Ps. xlv. 2—4. This is a means of preservation. Hence the apostle wonders at the Galatians, that they should depart from the truth, after that Jesus Christ had been evidently set forth before their eyes, crucified amongst them, Gal. iii. 1. For an evident declaration of him, and representation of his love in the preaching of the gospel, is a sufficient means to preserve men from such miscarriages. We see what a warm, natural, blind devotion, will be stirred up in the Papists, by the superstitious pictures of Christ, which they have amongst them. And if a false means shoul be effectual to stir up a false love and devotion, shall not the true proper instituted means of the representation of the glory of Christ in the gospel, be effectual to beget. constancy and preseverance in faith and obedience? These things the apostle minds them of concerning his person, to be improved unto the end proposed.
Secondly. Consider him as to his offices. In these verses the apostle minds the Hebrews of his prophetical and sacerdotal; but he directs them to his regal also, which he had treated of, chap. 1. Neither doth he mind them so directly of the offices themselves, as of the qualifications of his person on their account. His authority as a King, his mercifulness as our High Priest, and his faithfulness as a Prophet, or God’s Apostle, are the things he would have them consider.
First. His authority as King, Lord, and Heir of all, chap. 1. i—3. His dealing with the Hebrews was principally about the institution of new ordinances of worship, and abolishing of the old. For this sovereign authority was required. This the Lord Christ was furnished withal, as the Son, as the Heir, and Lord of all. A due consideration hereof, would throughly remove all doubts and scruples in this matter. And the neglect hereof is the cause of all that confusion and disorder that is at this day in the world about the worship of God. Men not considering the authority of Christ, either as instituting the ordinances of the gospel, or as judging on their neglect and abuse, are careless about them, or do not acquiesce in his pleasure in them. This hath proved the ruin of many churches, who neglecting the authority of Christ, have substituted their own in the room thereof. The consideration therefore, of this kingly legislative authority of the Lord Christ by men, as to their present duty, and future account, must needs be an effectual means to preserve them in the truth, and from backslidings. See Rom. xiv. 9—12; 2 Cor. v. 9, 10.
Secondly. His mercifulness as the High Priest of his church. This he had asserted, chap. 1i. 17, and that on a full and evident demonstration. Consider him that is so, and as he is so. This because of its importance, he often presseth, chap. iv. 14—16, νι]. 25—28, ix. 12—14, x. 21, 22. And this {is of singular use to preserve believers from decays and fainting in the profession of the truth. For from his mercifulness, unspeakable encouragements, strength, and consolation, in obedience and profession of the gospel may be educed, as in our progress, God assisting, we shall manifest. Want of a due improvement of this encouragement, and the assistance that may be obtained thereby, is the occasion of all the decays and backslidings that are found among professors. What can thrive in the soul, if the love, care, kindness, and ability to save, that are in Christ, all which are included in this mercifulness, are neglected?.
Thirdly. His faithfulness. This relates to his prophetical office, which is by the apostle ascribed to him, and confirmed to be in him in these verses. Yea, this is that which he would have them immediately and in the first place to consider, and which being once fixed on their minds, those other things must needs have the more effectual influence on them. For, if he be absolutely faithful in his work, his authority and mercy ought surely diligently to be heeded. To this end the apostle compares him in particular with Moses in these verses, and in the next exalts him above him. And no better medium could be used to satisfy the Hebrews, who were sufficiently persuaded of the faithfulness of Moses. He being then ultimately to reveal the will of God, and being absolutely faithful in his so doing, is to be attended to. Men may thence learn what they have to do in the church or worship of God, ‘even to observe and to do whatever he hath commanded,’ and nothing else, Matt. xxviii. 20; Rev. 1. 5, ii. 14.
Thirdly. As his person and offices, so his work also is proposed to our consideration for the ends mentioned. This the apostle fully discourseth, chap. 1. 9, 10, 14, 15, 17, 18. The specialties of this work are too many to be here so much as recounted. In general, the love and grace that was in it, the greatness of it, the benefit we receive by it, the glory of the wisdom, goodness, grace, holiness, and righteousness that shines forth in it, are the principal immediate objects of our faith and consideration.
These things we have instanced in particular, as those, which being of great importance in themselves, we are likewise directed to by the series of the apostle’s discourse. But we mention them not exclusively to their concernments of the Lord Christ. Whole Christ, and all of him, is by us diligently to be considered, that we may attain, and we shall attain the ends laid down in the precedent observations. For,
First. Our faith and our obedience is our ‘walking with God,’ Gen. xvii. 1, or our ‘ walking in the truth,’ 2 John 4; ὃ John 4. And that which is principally incumbent on them that would walk aright, is to have a due regard to their way. This way is Christ, John xiv. 6. “1 am the way,’ saith he; ‘no mancometh unto the Father but by me.’ Such a way, ‘as wayfaring men shall not err in,’ Isa. xxxv.8. Such a ‘living way,’ as is alsoa guide. In attendance therefore to him, we shall neither err nor miscarry. And as all mistakes in faith arise from a want of a due respect to him, as the real way of going to God, so all aberrations in doctrine or worship, spring out of a neglect of a due consideration of his person and offices, wherein all truths do centre, and whereby they are made effectual and powerful.
Secondly. They that consider him in the way and manner explicated, cannot but take him for their only guide in the things of God. See John i. 14, with vi. 68, 69. To whom also should they go or betake themselves? This is foretold concerning him, Isa. xhi.4. And for this duty we have the command of God, Matt. xvi. 5, ‘HEAR HIM.’ This they will do who consider him. And to them who do so, he is given to be a Guide and a Leader, Isa. lv. 4, and a Light, li. 4, and a Shepherd to direct them in the fresh pastures of the gospel, with care and tenderness, xl. 11. And no soul shall miscarry under his conduct, or wander into danger under his care. But here [165 the root of men’s failings in this matter: they seek for truth of themselves, and of other men, but not of Christ. What they can find out by their own endeavours, what other men instruct them in, or impose on them, that they receive. Few have that faith, love, and humility; are given up to that diligent contemplation of the Lord Christ and his excellencies, which are required in those who really ‘ wait for this law,’ so as to learn the truth from him.
If it be yet inquired, Whether those who duly consider Jesus Christ, may not yet mistake the truth, and fall into errors? I answer, They may. But,
First. Not into any that are pernicious. He will assuredly preserve such persons from destructive errors. As he hath not prayed that they ‘ may be taken out of the world,’ but preserved in it; so he doth not take them out of all possibility of errors or mistakes, but from such only us may prejudice the eternal condition of their souls.
Secondly. They shall not act their mistakes ‘and errors from a spirit of envy, malice, and disquietude against the truth. For none that duly considereth Jesus Christ, can be captivated under the power of such a frame of spirit, seeing there is nothing more unlike to him.
Thirdly. Even their mistakes are from failures in their consideration of the Lord Christ, either in the matter or manner of it. Either they search not after him with that spiritual diligence which they ought; or they meditate not on the discoveries that are made of him, in the word; or they labour not after assimilation and conformity to him. And on these neglects it is no wonder if errors and mistakes do arise.
Thirdly. Because all the ‘treasures of wisdom and knowledge are hid in Christ,’ Col. ii. 3; and therefore from him alone are they to be received, and in him alone to be learned. Now wisdom and knowledge have both of them respect to truth. Where they are obtained, there truth itself doth dwell. Ina the due consideration of the Lord Christ are these treasures opened to us. And although we may not at once clearly and fully discern them, yet we are in the proper way to know them and possess them. There is not the least line of truth, how far soever it may be extended, and how small soever it may at length appear, but the springs of it lie in the person of Christ; and then we learn it aright, when we learn it in the spring, or ‘as it is in him,’ Eph. tv. 21; which when we have done we may safely trace it down, and follow it to its utmost extent. But he that looks on gospel-truths, as sporades, as scattered up and down independently one of another, who sees not the root, centre, and knot of them in Jesus Christ; it 15 most probable, that when he goes about to gather them for his use, he will also take up things quite of another nature. They say that all moral virtues are knit up in one, that is righteousness, so that he who hath that, hath all the’rest, at least radically and virtually. This I know, that all spiritual truths are knit up and centred in him who is the truth. And they who have learned him, as the apostle speaks, Eph. iv. 20, have with him received the seeds of all truth, which being watered and attended as they ought, will in due time flourish into all their proper branches, and fruits, for all ‘things are gathered into one head in him,’ Eph. i. 10.
Fourthly. The right performance of this duty enlivens, excites, and acts all those graces and gracious affections which are effectual to preserve us in the truth, and to keep us from decays in our profession. The Lord Christ being the proper object of them, and this consideration consisting in the application of the faculties of our souls to that object, by a due exercise of those graces, they must needs be increased, and augmented thereby; as all grace grows and thrives in and by its exercise, and ordinarily not otherwise. And when any grace is so applied to Christ, as spiritually to touch him, virtue goes forth from him for its strengthening. The neglect then also hereof, must of necessity produce the contrary effect, John xv. 5, 6.
Thus in particular is faith increased. For according as the object of it is cleared, manifested, represented, suitable and desirable to the soul; so is faith itself excited, stirred up, and strengthened. Now this is no otherwise done, but when the soul is enabled graciously to ponder on the person and offices of Christ. There it finds all that is needful to it to make it happy and blessed, to procure pardon, peace, righteousness, and glory for it. This faith receives, and is improved by it. So the apostle informs us, 2 Cor. iii. 18. Having boldness and liberty given us in the gospel to consider and behold by faith the glory of Christ, we are thereby transformed into his likeness, and image, namely, by an increase of faith, whereby we grow up to him who is the Head. And this brings along with it an increase in all other graces, whereby we are preserved in the profession and practice of the truth.
By this means also a fountain of godly sorrow is opened in the hearts of believers, which is a precious grace, Zech. xii. 10. The consideration of the Lord Christ, as pierced for us, or by us, will melt and humble the soul, or it will never yield to any ordinance of
The spouse in like manner in the Canticles, giving an account of her great and incomparable love to her beloved, manifests that it arose from the exact consideration that she had taken of his person, and all that belonged thereunto, chap. v. 9—16. The like may be said of all other graces, and by these we must be preserved, or utterly fail. As to the use of these things,
First. We may see hence the reason why so many turn aside, and fall off from the truth and ways of the gospel. They have given over a due consideration of Jesus Christ, his person, offices, and mediation, and so have lost the means of their preservation. They have been weary of him, not seeing a form or loveliness in him for which he should be desired. What a sad instance have we hereof in those poor deluded creatures, who neglecting him, pretend to find all light and life within themselves! this is their Bethel, the beginning of their transgression. For when men have neglected the person of Christ, is it any wonder if they despise his ways and ordinances, as is their manner? Indeed the ordinances of the gospel, its worship, and institutions have no excellency, no beauty in them, but what ariseth from their relation to the person and offices of Christ, and if they are neglected, these must needs be burdensome and grievous. And as it 15 in vain to draw men to the embracement of these ordinances who know him not, who are not acquainted with him, seeing these appear to them the most grievous and intolerable of all things that can be imposed on them: so they who on any account cease to consider him by faith, as he is proposed to them in the gospel, cannot long abide in the observance of these ordinances. Give such men the advantages of liberty, and keeping up areputation of profession without them, which they suppose a new and singular opinion will furnish them withal, and they will quickly cast them off as a burden not to be borne. And as it is with gospel worship, so it is with all the articles of faith, or important truths that we are to believe. ‘The centre and knot of them all is in the person of Christ. If they are once loosed from thence, if their union in him be dissolved, if men no more endeavour to Jearn the truth ‘as it is in Jesus,’ or to acquaint themselves with the will of God, as he hath gathered all things unto an head in him, they scatter as it were of their own accord from the minds, so that it may be they retain not one of them; or if they do so, yet not in aright manner, so as to have an experience of the power of them in obedience. ‘This is the cause of the apostasies amongst us; Christ is neglected, not considered, not improved. A light within, or a formal worship without, are enthroned in his stead, and thence all sorts of errors and evils do of their own accord ensue. Deal with any whom you see to neglect his ways and truths, and you will find this to be the state of things with them; they have left off to value and esteem the person of Christ, or they had never any acquaintance with him. And in yain is it to dispute with men about the streams, whilst they despise the fountain. The apostle gives us a threefold miscarriage in religion, Col. ii. 18. 1. A pretence of a voluntary uncommanded humility; a pretended mortification, indeed a bare covering of base and filthy pride. 2. A worshipping of angels, an instance to express all false self-invented worship. And, 5. Curiosity in vain speculations, or men’s intruding themselves into the things which they have not seen, setting out things with swelling words of vanity, wherewith in truth they have no acquaintance, whereof they have no experience. And all these, saith he, ver. 19, proceed from hence, that they hold not the Head, they have let go the Lord Christ from whom all truths are to be derived, and consequently all truth itself. Here lies the spring of our frequent apostasies. Again, we may hereby examine and try ourselves. Do we at any time find any of the ways, institutions, or ordinances of Christ grievous or burdensome to us? do we find a secret dislike to them, or not that delight in them which we have former! enjoyed? If we search into the root of our distempers, we shall find that our hearts and spirits have not been exercised with that consideration of the person and office of Christ which our duty calls for. We have not been kept in a constant adoration of his majesty, admiration of his excellency, delight in his beauty, joy in his undertaking, holy thoughtfulness of his whole mediation. This hath betrayed us into our lukewarmness and indifferency, and made us faint and weary in his ways. Hence also all endeavours fora recovery from such a frame, that regard only the particular instances that we are sensible of, are languid and successless. He that finds himself faint in, or weary of any of the ways of Christ, or any duties of obedience to him, or that discovers an undervaluation of any of the truths of the gospel, as to their use or importance, and thinks to recover himself and retrieve his spirit only by applying himself to that particular wherein he is sensible of his failure, will labour in the fire and to no purpose. It may be that after some days, or months, or years, he will find himself more at 8. [055 than ever, and that because although he striveth, yet he striveth not lawfully. 1f we would recover ourselves, we must go to the source and beginning of our decays.
Thirdly. This tends directly to our instruction in these perilous days, such as the latter days are foretold to be. All means that ever the devil made use of from the foundation of the world, to draw off, or deter men from gospel obedience, are at this day displayed. The world smiles on apostates, and promiseth them a plentiful supply of such things as the corrupt nature of man esteems desirable. Errors and false worship, with temptations from them, spread themselves with wings of glorious pretences over the face of the whole earth. Trials, troubles, storms, persecutions, attend and threaten on every hand, and he only that endureth to the end shall be saved. He that like Jonah is asleep in this tempest, is at the door of ruin; he that is secure in himself from danger, is in the greatest danger of falling by security. What then shall we do? what means shall we use for our preservation? Take the counsel of our blessed apostle. ‘ Holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession.’ And again, chap. xi. 3, ‘Consider him who μον such contradiction of sinners against himself, lest you be weary and faint in your mind. Be much im the consideration of the person, office, and work of Christ. This will conform you to him, derive strength from him, arm you with the same mind that was in him, increase all your graces, keep you from being weary, and give you assured victory. He deserves it, you need it, let it not be omitted.
Fifthly. This will give direction unto them who are called to the work of teaching others. The person and offices of Christ are the things which principally they are to insist upon. For that which is the chief object of the church’s faith, ought to be the chief subject of our preaching. So Paul tells the Galatians, that in his preaching, Christ was evidently crucified before their eyes, Gal. ui. 1. He proposed Christ crucified unto their consideration, determining, as he speaks in another place, to know nothing amongst them but Jesus Christ, and him crucified. For if the consideration of Christ be such an important duty in believers, certainly the due proposal of him unto their consideration is no less in preachers. Christ alone is to be preached absolutely, and all other truths, as they begin, end, and centre in him. To propose the Lord Christ amiable, desirable, useful, and every way worthy of acceptation, is the great duty of the dispensers of the gospel.
I have insisted the longer on this observation, because it compriseth the main design of the apostle’s words, and is also of singular use to all that profess the gospel. Those which remain shall be only named.
XII. The union of believers lies in their joint profession of faith in the person and offices of Christ, upon a participation in the same hea- ~venly calling.—So it is described by the apostle, and the addition of other things, as necessary thereunto, are vain.
XIII. The ordering of all things in the church, depends on the sovereign appointment of the Father.—He appointed the Lord Christ unto his power, and his office in the church.
XIV. 'The faithfulness of the Lord Christ in the discharge of the trust committed unto him, is the great ground of faith and assurance unto believers in the worship of the gospel.—To that end is it mentioned by the apostle.
XV. All things concerning the worship of God, in the whole church or house now under the gospel, are no less perfectly and completely ordered and ordained by the Lord Jesus Christ, than they were by Moses under the law.—The comparison is to be taken not only subjectively, but objectively also, or it will not suit the apostle’s purpose. As the faithfulness of Moses extended itself unto the whole worship of God, and all things concerning it under the Old Testament, so that of Christ must be extended to the whole worship of God, and all the concernments of it under the New Testament. It is true, the faithfulness of Christ intensively, would be no less than that of Moses, if he revealed all that was committed unto him of his Father to that purpose: for Moses did no more. But herein would Moses be preferred before him: Ifall things any way needful or useful to, or in the worship of God, in matter and manner, were committed unto him, so that nothing might be added thereunto, and not so unto Jesus Christ; which surely neither the design of the apostle in this place, nor the analogy of faith will allow.
Ver. 3—6.—The apostle, having made his entrance into the comparison designed by him between Christ and Moses, and shown in general wherein they were alike, and as to his purpose equal, (which, that those who are compared together should be in some things, is necessary,) he proceeds to evince the prelation of Christ, and his exaltation above him, in sundry signal mstances, the matter principally aimed at.
Πλεινος; Vulg. Lat. Amplioris enim gloriz iste pres Mose dignus est habitus. Retaining the case of the Greek substantive, the Latin is corrupt, as Valla, Erasmus, and Vatablus, observe. But the sense is not obscured. The Syriac renders not ἠξίωται at all, but reads the words, ‘ for the glory (or honour) of this man is more (or greater) than that of Moses).’
Erasmus and Beza supply tanto at the beginning of the verse, to answer καθ᾽ ὅσον, which they translate quanto, in the next words; or they take that expression to answer tanto, quanto. Ours, in quantum ‘inasmuch,’ properly.
At pulchrum est digito monstrari et dicier, Hic est.
In most instances it is simply demonstrative and distinctive, as in this place. This man of whom we speak, or person.
Héwwra, dignus habitus est, is, or ‘ was counted worthy.’ But the word signifies not only a bare being accounted worthy, but so as also to be possessed of that, whereof one is so esteemed worthy. Αξιωϑεὶς δωρων; is not only ‘ worthy of gifts,’ or a reward, but he that is muneribus donatus quibus dignus censetur, that is, ‘ possessed of the rewards whereof he is worthy.’ So that αξιωθεις τιμης and ᾿ δοξης, is he that ‘ hath that honour and glory whereof he is esteemed worthy.’ And therefore the Syriac leaves this out, namely, ‘ esteem’ or “ accounting,’ and expresseth that which is principally intended. ‘ His glory was greater than that of Moses.’
Tov οἰκου, ‘the house.’ Many of the old translators render it ‘ the temple,’ because the temple of old was frequently called man ‘ the house.’ But the allusion of the apostle is general unto any house, and the building of it.
of speaking, and ‘ boldness’ in speaking, notwithstanding opposition and danger. So he in the poet:—
Dicam equidem, licet ille mihi mortemque minetur.
« He would speak truth, though it cost him his life.’
And so παρῥησιαν διδοναι is to give ‘liberty of speech.’ Boldness and confidence absolutely is Sagpoc. Ours leave Beza, (which they do seldom) and render this word ‘ confidence.’ It is used frequently in the New Testament, sometimes adverbially, for boldly, openly, plainly, especially by John in the gospel; sometimes substantively, for boldness or confidence; but constantly in an indifferent sense. Nowhere doth it denote any Christian grace, but only in this Epistle of Paul, and the first epistle of John.
Tne ελπιδος: Syr. 77207, “ of his hope,’ that is, the hope we have in him. Ethiop. ‘if we hold fast our grace, and our rejoicing, and our hope.’
The rest of the words are plain and obvious. Only the Vulgar Latin stumbles oft in this verse: it renders ov οἰκὸς eopev, que domus sumus nos: as the Rhemists, ‘ which house we are,’ for < whose house are we.’ ‘The translator seems to have read ὃς, not ov, and so Beza affirms that he found it in one Greek copy.
Abrov, not αὐτου, his ‘ own house,’ not ‘his house;’ or if the relative be retained, it refers unto Christ; “1 will,’ saith he, ‘ build my church; and not to God the Father.
Ver. 3—6.—For this (man) was counted worthy of more glory (was more honourable) than Moses; inasmuch as he who hath builded the hovise, (a house) hath more honour than the house. For every house is builded by some man, but he that built all things is God. And Moses verily (was) faithful in all his house as a servant, for a testimony of those things which were (after) to be spoken. But Christ (was faithful) as a Son over his own house; whose house are we, if we hold fast the confidence, and the rejoicing of (or glorying in) the hope firm unto the end.
The apostle proceeds in these words with his design of evidencing the excellency and prelation of Christ above Moses, as he had done before in reference unto angels, and all other revealers of the will of God unto the church, reserving an especial consideration for him who was of especial esteem with the Hebrews. Herewithal he expresseth the reason of his desire, that they would seriously consider him, namely, in his person and offices.
Two things in general are to be borne in mind, for the right understanding of these words, and the meaning of the apastle in them.
First. That he is now dealing with the Hebrews, in the last and greatest instance of the excellency of the gospel, taken from the consideration of his person by whom it was revealed. For here he prefers him above Moses, whose dignity was the last plea and pretence of the Hebrews, for retaining their old church state and customs. But no plea or pretence will prescribe unto the authority and honour of Jesus Christ.
Secondly. That. the subject he here treats of, is not his utmost intention, but he useth it as an argument or medium, to prevail with them unto constancy and perseverance, as the verses imniediately ensuing do manifest.
The connexion of the discourse is denoted in the first word, yag, “for, a casual conjunction, which sometimes renders a reason of what hath been before spoken, sometimes directs unto an inference of what is afterwards to be introduced; as we have seen, ch.u.10,11. In this place, it is evident that the apostle doth not render a reason of what he had last affirmed; namely, that Christ was faithful in all the house of God, as was Moses; seeing he passeth directly unto a new argument for his general end and purpose, namely, the dignity of Christ above Moses, which he manifests by sundry instances. Neither doth this word respect the ensuing proof of the preeminence of Christ asserted; as if he had said, he is worthy of more glory than Moses, ‘ Because he that buildeth the house,’ &c. But there is a retrospect in it unto the first verse, and a reason of it induced, why it was so necessary for the Hebrews diligently to consider the apostle of our profession; namely, because of his glory, honour, and dignity, above that of Moses. Consider him, saith he, ror he is worthy of more glory than Moses; which he demonstrates in these four verses, and then returns again unto his exhortation. This is the order of the discourse; and in it there is a proposition, and two arguments for its confirmation, which contain the subject-matter of it.
The proposition laid down by the apostle in these verses, is plain and evident; so also do the arguments, whereby he confirms it, seem tobe. But the illustration that he makes of them, and the inferences he takes from them, are involved. Wherefore these things in general we shall endeavour to give some light into.
The proposition is this, that Christ was counted worthy of more clory than Moses. The first proof of this proposition lies in those words of ver. 3, ‘ Inasmuch as he who hath builded the house, hath more honour than the house,’ And this he further confirms, or illustrates, ver. 4. ‘ For every house is builded of some; but he that built all things is God.’ The latter expressly, in ver. 5, 6, of which afterwards.
For the manner of arguing, here used by the apostle, it is educed from the foregoing verses. In the comparison made between Christ and Moses, he allowed Moses to be faithful, proving it by the testimony of God himself, who had said he was faithful in all his house. The church, or people of God, being in that testimony called the house of God, and that by God himself, the apostle takes advantage of the metaphor to express the dignity of Christ in his relation to the church, under that expression of the house of God. For not only the things themselves, but the manner of their expressionin the Scripture, is of great importance; and much wisdom, much acquaintance with the mind of God, may be attained by a due consideration thereof. And a double relation unto this house, doth he ascribe unto him, which are the principal relations that attend any house whatever. The first is of a builder, whence he takes his first argument, ver. 3, 4, the other of an owner, inhabiter, and possessor, whence he takes his second, ver 5, 6. And these are the principal respects of any house; without the first, it is not; and without the latter, it is of no use.
In his first argument, ver. 3, the proposition only isexpressed. The assumption is included, and the conclusion left unto an obvious inference; for plainly the apostle reasons syllogistically in this case.
The proposition is this: ‘He that buildeth the house, hath more honour than the house.’
The assumption included is: ‘ But Christ built the house, and Moses was only of the house, or a part of it;’ and therefore he had more glory than Moses.
That this assumption is included in the words, is eviderft, both from the necessity of it, to infer the purpose of the apostle, as also from his management of his second argument to the same end, ver. 5,6. For therein the proposition is only supposed, as having been before, for the substance of it, expressed. And the assumption 15 plainly laid down, as containing the new medium which he insists upon.
The proposition of the argument in these verses is, ‘A son over his own house, is of more honour than a servant in the house of another.’ This is only supposed.;
The assumption 15. expressed, ‘ But Christ is a son over his own house—Moses was only a servant in another’s house;’ whence the conclusion is plain and evident.
As then the proposition in the latter argument is supposed, so is the assumption in the former. ὃ
In the confirmation of the first argument, the 4th verse is inserted, ‘For every house is built of some, but he that buildeth all things is God.’
Some say these words are produced in the confirmation of the proposition of the first argument, ‘ He that buildeth the house, hath more honour than the house;’ and so, that it is God the Father, who is intended in them. For to prove that he who buildeth the house, is more honourable than the house, he instanceth in him who is the great Builder, or Creator of all things, even God himself, who is infinitely more glorious than all things built by him; which holds in proportion to all other builders and their buildings.
Others say, that this is affirmed in confirmation of the minor proposition, namely, that Christ built the house; because it beinga house, it must be built by some; and being such a house as it is, it could be built by none, but by him who is God. And these take the Son to be expressed by that name, Gop. And some there are, who would not have any proof to be intended in these words, but a mere illustration of what was before spoken, by a comparison between Christ and his works about his house, and God and his house, in the creation of all: which way the Socinians take. The true intendment of the apostle we hope to evince, in the ensuing exposition.
‘For this man was counted worthy of more glory (was more honourable than Moses.’ Here lies the proposition that is proposed unto confirmation; wherein two things occur: First. A supposition that Moses was counted worthy of glory. Secondly. An assertion, that the Lord Christ was much more worthy of glory.
First. The apostle grants and supposeth that Moses was a&wSee δοξης, ‘counted worthy of glory,’ or truly glorious and honourable. Glory is excellentis virtutis fama cum lande, ‘ the illustrious fame of an excellency with praise’ And in this glory there are two things: Ist. An excellency deserving honour; and, 2dly. The fame and reputation of that excellency. Where both these concur, there is a_person, αξιωθεις δοξης, ‘ worthy of glory,’ and really honourable. So the glory of God himself consisteth in his essential excellencies, and their manifestation.
For the first, with respect unto Moses, it consisteth principally in two things.
Ist. In the work wherein he was employed. The work itself was glorious, and rendered him so who was employed about it. So our apostle declares, 2 Cor. ii. 7, ‘The ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance.’ It was glorious, and rendered him so. And one part of this ministration is called ‘ the glory,’ Rom. ix. 4. The giving of the law, the erection of the visible church-state in the posterity of Abraham, attended with all that glorious worship which was instituted therein, was a work of exceeding glory. In this work was Moses employed, and that in so high and honourable a manner, as to be the sole Mediator therein between God and the people, Gal. ii. 19. As himself speaketh, Deut. v. 5, ‘I stood between the Lord and you at that time, to show you the word of the Lord.’ This was his peculiar glory, that
God singled him out from amongst all the posterity of Abraham, to be thus employed.
2dly. In his fidelity in the discharge of his work and office. This is a singular excellency, which, added unto the former dignity, makes it complete. Itis no glory for a manto be employed ina glorious work, and to miscarry therein: it will rather end in his dishonour and reproach. As he in the fable, who would needs drive the chariot of the sun, which ended in the breaking of his neck. Better never be employed in the work of God, than deal unfaithfully init. But a glorious trust, and great faithfulness therein, render the condition of a man really excellent. So was it with Moses, as was declared on the preceding verses. However he might fail personally in his own faith as a believer, he failed not ministerially in his fidelity, as the Internuncius between God and his people. And every personal failing in faith doth not impeach a man’s ministerial fidelity, or faithfulness in his office. In these things was he excellent. Itis a thing very glorious to be faithful in ar office committed to us of God.
Secondly. He had the fame and reputation of these excellencies, on a double account.
Ist. In the testimony that was given him by God himself, as to his fidelity in the discharge of his trust. This God gave him during his life, as was shown, and sundry times after his death. This is the great foundation of all his renown. And what greater honour could be done unto any creature, than to be adorned with such an illustrious testimony by God himself? Greater honour never had any, but he alone with whom he is compared. And thus God gives graceand glory. Grace to be faithful, and glory upon men’s being so.
2dly. He had glory in that honour and esteem which was continued unto him in the church, until the Son himself came; until that time, the whole church of God was precisely bound unto the observance of the laws and ordinances appointed by him, and thereon did all their happiness in this world, and that tocome, depend. That was the condition of their temporal and eternal welfare. The neglect hereof exposed them unto all misery from God and man. This was the charge that God left on them throughout all their generations, ‘ Remember the law of Moses, my servant, which I commanded unto him in Horeb, for all Israel, with the statutes and judgments,’ Mal. iv.4. This made his name and remembrance honourable unto the church, and the sinful abuse of this turned afterwards to the snare, temptation, and disadvantage of the incredulous Jews. According to the prophetical imprecation of the Psalmist, ‘ Let their table become a snare before them, and that which should have been for their welfare become a trap,’ Ps. Ixix. 22, which our apostle declares to have befallen them on their rejection of the gospel, through an obstinate adherence to the letter of the law of Moses, Rom. xi.8—10. Yet we way observe, that in all the honour which God gave Moses in the church, he never commanded, he never allowed that any should worship him, or adore him, pray to him, or make images of him. To give this honour unto saints, apostles, or others, is men’s invention, not God’s institution. God knows how to give glory unto his servants, without imparting unto them his own, the royalty of hiscrown. ‘His glory will he not give unto another.’
This then was the glory of Moses; and if we shall add hereunto other concernments of him, they will make it the more conspicuous. Such were the care of God over him in his infancy, his miraculous call to his office, the honour he had in the world, the miracles which he wrought, and the signal testimony given him from God, in all the contests about his ministry, and many things of the like nature might be added. But it is the thimgs which appertain to his office, and the discharge of it which are principally intended.
This therefore the apostle grants, that he might not give the least suspicion unto the Hebrews, that he would detract from the due praises and honour of Moses, as he was commonly traduced amongst them to do; see Acts xx. 21,28, xxv. 8. The unbelieving part of them indeed boasted of Moses, unto the contempt of the Lord Christ, John ix. 29,‘ We know that God spake unto Moses: as for this fellow, we know not whence he is.’ And they generally thought the prevalency of the gospel was derogatory unto his honour and law, Acts xui. 45, 50. But these things moved not him to deal partially in the truth. He allows unto Moses his due honour and glory, and yet asserts the excellency of Christ above him, showing evidently the consistency of these things as there neither is, nor can be, any opposition or contrariety between any ordinances or institutions of God. And we may hence observe,
1, Every one who is employed in the service of God in his house, and is faithful in the discharge of his work and trust therein,is worthy of honour.—So was Moses. It becometh neither the greatness nor goodness of God that it should be otherwise. And he hath established it by an everlasting law. ‘Them that honour me,’ saith he, ¢ I will honour; and they that despise me, shall be lightly esteemed,’ 1 Sam. ii. 980. The honouring of God in the service of his house, is that which by this unalterable edict for its being honoured, is ratified and confirmed. They who therein honour God, shall be honoured; for the mouth of the Lord hath spoken it. ‘They are honourable; for,
Ist. Their work is so. Reputation, glory, and honour, attend honourable works. ‘This work is God’s. The church is God’s husbandry, God’s building, 1 Cor. 1. 9. They have a great work in hand, God’s work, and have a glorious συνεργος» or associate, even God himself. God so works by them, as that also he works with them, and they are ovveoyor Θεου, ‘labourers together with God.’ They work also in the name and on the behalf of God, 2 Cor. v. 20. Whatever glory and honour then can possibly redound to any, from the nature of the work wherein they are employed, it all belongs to them. Hence the apostle commands, that we should esteem such very highly in love for their work’s sake, 1 Thess. v. 195, Their work makes them worthy of estimation, yea of double honour, 1 Tim. ν. 17. What that is in particular, it may be, is uncertain; but it is certain, that not an ordinary honour, not a common respect or esteem, but that which is double, or abounding, is intended. _
2dly. Honour is reflected upon them from him who goes before them in their work, and their especial relation unto him. This is Jesus Christ, the great Builder of the church. Are they pastors or shepherds: he is the ἐπίσκοπος των ψυχων, ‘the Bishop of souls,’ J Pet. 11, 25, and the ἀρχιποιμην, ‘ the chief, or prince of those shepherds, ch. v. 4. And to be associated with Christ in his work, to share in office under him, will appear at length to have been honourable. The queen of Sheba counted them happy and blessed who were servants unto Solomon, and stocd before him, 2 Chron. ix. 7. And what are they who stand before him, who is infinitely greater and wiser than Solomon! The Lord help poor ministers to believe their relation unto the Lord Christ, and his engagement with them in their work, that they may be supported against those innumerable discouragements that they meet withal..
3dly. The especial nature of their work and employment, is another spring of honour unto them. It lies about things holy, spiritual, mysterious, and more excellent than all the things of this world. It is their work to discover and to bring forth to light unsearchable riches, Eph. ii. 8, to reveal and to declare the whole counsel of God, Acts xx. 27, to prepare and make ready the bride for the lamb, to gather in God’s revenue of glory, &c.
4thly. The effects of their work do also communicate honour unto them. They are such, they are all those things whereon depends all the glory of God in the concernments of the souls of men, unto eternity. The ministry of the werd is that alone whereby God ordinarily will treat with the souls of men, the means that he will make use of, for their conviction, conversion, sanctification, and salvation. These things depend, therefore, on this work of theirs, and are effects of it. And in them will the glory of God be principally concerned unto eternity. In them will his goodness, righteousness, grace, mercy, patience, and all the other excellencies of his nature, shine forth in glory; all of them appear in his dealings with the souls of men by his word.
5thly. Their especial honour will one day appear in their especial reward, Dan. xii. 3, o-d>*2win, ‘instructors, teachers,’ they that make men wise, that give them understanding, ‘shall shine as the brightness of the firmament, da77 ‘p13; ‘and the justifiers of many,’ those that make them righteous ministerially, by revealing unto them the knowledge and righteousness of Christ, whereby they are justified, Isa. li. 11, ‘as the stars for ever and ever.’ If they have not more glory than others, yet they shall have a distinct glory of their own. For when the Prince of shepherds shall be manifested, he will give unto these his.shepherds ayapavrwov της δοξης στεφανον, | Pet. v. 4, such a peculiar crown, as great triumphant conquerors were wont to be crowned withal.
Only it must be observed, that there is nothing of all this spoken merely with respect unto being employed one way or other, really, or in pretence, in this house of God, but only to a faithfulness in the discharge of the trust committed unto them who are so employed. Moses was worthy of honour, not because he was employed, but because he was faithful in his trust and employment. ‘The twelve spies that were sent into Canaan to search the land, were all equally com- missioned and employed. Two of them only were esteemed worthy of honour, the rest died in their sin, as not faithfully discharging their trust, but bringing up an evil report on the land of promise, as many do on the house of God, by one means or other, who are employed in the service of it. And these are so far from being worthy of honcur, that they deserve nothing but reproach, contempt, and shame; for, as God says in this matter, ‘ He that honoureth him, he will honour;’ so he adds, ‘ and he that despiseth me, shall be lightly regarded.’ Such persons are rejected of God, from any acceptance in their office, Hos. iv. 6, and as unsavoury salt unto the house itself, are to be cast out on the dunghill, Matt. v.13. They are servants, whom their Lord, when he comes, will tear in pieces, and give them their portion with hypocrites, Matt. xxiv. 50, 51. Persons therefore who undertake to be builders in the house of God, who have received no skill or ability from the Master-builder, or are negligent in their work, or corrupt it, or daub with untempered mortar, or any way unfaithful, whatever double or treble advantage they may obtain from men in this world, they shall have nothing but shame and confusion of face from God in that which is to come.
Let then those who are indeed faithful in this work, be satisfied with the work itself. It will prove in the end to have been a good revenue, a blessed inheritance. Add but that reward which the Lord Christ brings with him, unto the reward of honour that is in the work itself, and it will be abundantly satisfactory. We dishonour our Master, and manifest that we understand not much of our work, when we are solicitous about any other recompense.
And this also will serve to strengthen such persons in all the oppositions they meet withal, and all the discouragements they are encompassed with in the discharge of their duty. It is enough to give them a holy contempt and scorn of the worst that can befal them. And this also may teach others their duty towards them, which for the most part they are unwilling to hear, and more unwilling to practise.
Let us now return to consider what is positively affirmed in this assertion, with the proof of it.
‘This man,’ οὗτος, a demonstrative pronoun, denoting the person treated of. It is rendered this man; but it respects him not merely as man, but directs to his person, God and man, as he is expressly called God in the next verse, as we shall show.
‘Was counted worthy of more glory;’ much more glory. Ao&ne πλείονος παρα Μωσην; see the explication of the words. Speaking of the ministry of Christ and of Moses, 2 Cor. iii. 10, he saith, ‘ For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth.’ So doth the manner of the expression here used, intimate the glory of Christ to be so far above the glory of Moses, that in comparison thereof, it might even seem to be no glory.
“ Accounted worthy,’ n€wra:; more honoured, had more glory from God, and in the church, was more glorious.
And this glory, although it did attend the person of Christ, yet it is not that which is due unto him upon the account of his person, as afterwards shall be more fully declared, but that which belongs to him in his office, the office which he discharged towards the church, (wherein alone he is to be compared with Moses, for in his person he was before exalted above all,) which yet is such as none could discharge, but he whose person was so excellent, as he declares ver. 4. This the apostle positively asserts, and then proceeds to the proof of it in the next words. His way of proof is, as I observed syllogistical; wherein the proposition is expressed—that he who builds a houssg, is of more honour than the house built. The assumption is supposed and included, ‘but Christ built the house, Moses was only a part of it. The force of which argument will appear in our opening of the
_ The glory of Christ intended, the apostle sets forth under the metaphorical terms of a house, its building and builder. The occasion of this metaphor, he takes, as wes said, from the foregoing testimony, wherein it is affirmed, that Moses was faithful in the house of God. A house is either natural or artificial. ‘In the first sense, it means a family or a household, the children of one parent, that is built by them; as j2, ‘ason,’ ‘is from ma, ‘to build;’ so Ruth iv. 11, ‘The Lord make the woman that is come into thy house like Rachel, and like Leah, ΝΣ ma ΠΝ orn ya wx, which two built (childed) the house of Israel.’ An artificial house, 15. ἃ building by men for a habitation: as every such house is built by some. And in an allusion thereunto, there is a house that is moral and spiritual, or a mystical habitation, namely for God himself; such is the church of God said tobe Eph) 1. “005 522... Vimeo. 15... ὦ. Pim. 20:1 Pet... partly by a general allusion any house for habitation, partly with particular respect to the temple that was called the house of God, under the Old Testament. The metaphor used by the apostle in this place, respects an artificial house, and the things spoken do primarily belong thereunto. The application that he makes is unto a spiritual house, the house of God wherein he will dwell, and thereunto also do the things that are spoken properly appertain. Herein then lies the design and force of the apostle’s discourse. The church of God, with all the ordinances of worship in it, are a house, the house of God, as appears in the foregoing testimony. Now, as to honour and glory, this is the condition of a house, that he who builds it is much more honourable than the house itself. But this house of God was built by Jesus Christ, whereas Moses was only a part of the house itself, and so no way to be compared in honour and glory with him that built it.