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C-^l ALTJMNI LIBRARY,
I THEOLOGICAL "^SEMINARY,
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PRINCETON, N. J.
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EXPOSITION
EPISTJLE TO THE HEBKEWSf
WITH THE
PRELIMINARY EXERCITATIONS. BY JOHN OWEN, D. I).
REVISED AND ABRIDGED;
A FULL AND INTERESTING LIFE OF THE AUTHOR, A COPIOUS INDEX, &c.
BY EDWARD WILLIAMS, D. D.
Search tlie Scriptures John v, 39.
IN FOUR VOLUMES. VOL, III.
BOSTON: PRINTED AND SOLD BY SAMUEL T. ARMSTRONG;
No. 50, CORNHILL,
"•rKlTING & WATSON, NEWYORK; HOWE & DEFOREST, NKWHAVKN.
AND •W. W, WOOPWARD, PHILADELPHIA-
1812.
AN
EXPOSITION,
CHAPTER V.
VERSE 1.
J^br ev^ry high priest taken from am.ong men, is ordained Jht ffien in things pertaining to God, that he may offer both giftt and sacrifices for sins.
§1 Introduction. §2, The chapter and particularly this verse analized. $3 (I.) The High Priest's origin. §4, (II.) The nature of his office. §5. (II.) Tke emlof the priesthood, §6. Observations.
§1. Jf we consider the relation of these words to the foregoing parts of the epistle, (which treated of the person of Christ, his kingly and prophetical offices,) they contain an entrance into a full and particular description of the sacerdotal office of the Messiah^ with its excellency and benefits, which was the princi- pal design of the epistle. And it was a design highly important; for besides the excellency of the doctrine in itself, and the inestimable benefits which the whole church received thereby, it was, on many account;!, peculiarly necessary for the Hebrews.
§2. There are three general parts of this chapter. First; a description of the office and duties of an high priest, verse 1 — 4. Secondly; the application of this general description to the person and priesthood of Jesus Christ in particular, verse 5 — 10. Thirdly; an occasional reproof and expostulation about their back- wardness in learning the mysteries of the gospel, ver. 11 — 4.
4 EXPOSITION OF THE Chap. 5,
In this verse, the general description of an high priest is given, from his original; "he is taken from among men." From the nature of his office; he "is ordained for men in things pertaining to God." From the special end of it; "to offer both gifts and sacrifices for sin." And this subject, now first professedly en- tered upon, (but still with respect to the Old Testament church) is pursued with sundry occasional digressions, to the end of the tenth chapter.
§3. (I.) We have the description of an high priest from his original.- "For every high priest taken from among men." All the males of the family of Aaron were equal as to the priesthood; but there was one who was the head and prince of the rest, whose office was not distinct from theirs, but in the discharge of which, and his preparation for it, there were many things peculiarly appropriated to him, which are dis- tinctly appointed and enumerated in several places. The whole office was primarily vested in him, the other priests being as it were his assistants, and a nur- sery for future succession. The whole nature of the type was preserved in him alone.
One single high priest had been sufficient to have represented the priesthood of Christ; but because God would have that done constantly, during the continuance of that church state, they were to be mul- tiplied by succession. And since by reason of their multiplied carnal services, no one man was able to dis- charge the whole office, there were others added to assist him, which were so far also types of Christ, as they were partakers of his office. But because the office was principally conferred on and vested in the high priest, and because many important parts of the duty of it were appropriated to him; as also, because his glorious vestments, made for beauty and glory, t»
V£R. 1. EPISTLE TO THE HEBREWS. 5
represent the excellency and holiness of the person of Christ, were to be worn by none but him; he alone is singled out as the principal representative of the Lord Jesus Christ in his office.
(E^ avfipwTwv yxixtuvoixevog.) Taken from among men. This expression is not a part of the subject of the proposition, but what is attributed to every high priest; every one who is so, is to be taken from among men. The sense may be supplied by a copulative — *'-and is ordained." He is (Aa/x3is;vo(XfKo?, assiimp- ius,) taken from among men. separated from them, is no more of the same rank; [e'i avfipwrtdv) from among men; that is, first, he is (nahirce humance particcps) "partaker in common of human nahire,^^ with the rest of mankind; — neither the divine nature, nor the angelic is capable of the exercise of it for men; which is principally intended: and secondly, before his as- sumption to this office, he was among the number of common men; as having nothipo- in his nature to prefer him above them. So was it with Aaron; he was a common man amongst his brethren, yea, a mean man in bondage before his call to office. The former of these declares what every high priest is and ought to be; the latter what the first legal high priest adually i£as. Whatever is essential to the office of high priest, without which it could not be duly executed, is found in Christ, in a far more perfect and eycellent manner than in the priests of the law, without any of their im- perfections. It was essential to the cfilce itself that he should be partaker of human nature, but it was not so, that he should be absolutely in the common state of all men, antecedently to his call to office.
§4. (II.). The next part of the geneial description of a high priest is from the nature of his office. He *'is ordained for men in things pertaining to Gcd.*'
6 Exposition of the chap. 3...
(Txfp ci\i^^utm)for men; the proposition [vicb^) is some- times (vice, or, loco,) in the stead, sometimes (pro,) for, only as it denotes the final cause; as to dc a. thing "for" the good of men. 2 Tim. ii, 10. And both these senses may have place here. For where the first intention is, the latter is always included. He that doth any thing in the stead of another, doth it always for his good. And the high priest might be so far said to stand and act in stead of other men, as he appeared in their behalf, represented their persons, pleaded their cause, and confessed their sins: but in their behalf, or "for their good," axid advantage, to perform what on their part is with God to be perform- ed, is evidently intended in this place. [Ka^ialalut rx icpoQTov Qsov) is ordained in things pertaining to God, The verb is used most frequently in a neuter or pas- sive sense, and in this place it can be no otherwise. So the apostle explains himself, chap, viii, 3; "Every high priest {y.x^talalcn) is ordained to offer gifts and sacrifices; which place expoundeth this. And two things are intended in the word; God's designation and appointment; and — actual consecration according to the law. So was it in the case of Aaron. And this latter part, or his ordination, belonged to the weakness and imperfection of that priesthood, so that he could not be consecrated without the sacrifices of other things. But the Lord Christ, being both priest and saciifice himself, needed no such ordination, nor was capable of it. His ordination therefore consisted merely in the divine designation and appointment, as we shall see.
"In things pertaining to God." The expression Ti4 'KpoQ Tov Qcov) \s eiiiptical and sacred ,but what is in- tended by it, is sufficiently manifest. The things that were "to be done with or towards God." in his
Vek. 1. EPISTLE TO THE HEBREWS. 7
worship, to answer the duties and ends of the priestly office; that is to do the things whereby God might be appeased, and reconciled, his anger being turned away, chap, ii, 17.
§5. (III.) The remaining part of the description, in this verse, is from the end of the priesthood. ("Iva irpocrCp£?vi ^wpa mi ^uff/a;) "That he may offer gifts and sacrifices for sins." The Hebrew word (Dnp) com^ priseth the whole sacerdotal performance, hom first -Jto last; in bringing, flaying, and burning the sacrifices according to the law, (see Lev. i, 2 — 5, and our exer- citations concerning the Sacrifices of the Jews.) The object of this sacerdotal action is [^apa nut '^vaiag) gifts and offerings; if a distinction be here supposed, I should think that by "gifts," all free-will offerings might be intended; and by ^'sacrifices" those that were deter- mined as to occasions, times, and seasons, by the law. But I rather judge that the apostle useth these two words in general to express all soits of sacrifices for sins, and therefore that expression {vze^aixu^Ttuv) for sins, may refer to (5wpa) gifts, as well as {'^vaiccg) sac- rifices.
§6. (IV.) From the words thus expounded we may draw the following brief observations:
1. Christ's participation of our nature, as necessary for the discharge of the office of an High Priest on our behalf, is a great ground of consolation to believers, a manifest evidence that he is, and will be compassionate, towards them. See chap, ii, ver. 10, 11, &c.
2. It was the entrance of sin that made the office of priesthood necessary; and therefore it was of infinite grace that such an appointment was made. Without it all holy intercourse between God and man must have ceased; for neither were the persons of sinners meet to approach God; nor was any service which
8 EXPOSITION OF THE Chap. 5.
they could perform, suited to the great end which man was to look after — peace with God. Again, men in their own persons had nothing to offer to God but their moral duties, which the law of their >creati on and the covenant of works required of them. Now these were no way meet nor able to make atonement for sin, — the great work now to be done with God^ and without which every thing else that can be done by sinners is of no consideration. God therefore appointing a new" service for this end — that of sacrifices; appointed also a new way,-r-the performance of a priest in the name and behalf of others. And a most gracious appoint- ment it was, as that on which all blessed intercourse with God, and all hopes with him, solely depend. Though the occasion was gi'ievous, the relief is glo- rious.
3. Where there is no proper propitiary sacrifice, there is no proper priest. Every piiest is to offer sacri- fices for sin; that is, to make atonement; and therefore Jesus Christ alone is the High Priest of his people, for he alone could offer a sacrifice for our sins to make atonement.
4. It was a great privilege which the church enjoyed of old in the divinely appointed representation of the priesthood and sacrifice of Christ, in their own tyjncal priests and sacrifices: but much more glorious is our privilege under the gospel, since our Lord Jesus hath taken upon him and actually discharged this part of his office, in offering an absolutely perfect and complete sacrifice for sin. Here is the foundation of all oui' peace and happiness.
5. What is to be done with God on the account of sin, that it may be expiated and pardoned, and that the people of God who have sinned, may be accepted and blessed, is all actually done for them, by Jesus
Vek. 2. EPISTLE TO THE HEBREWS. 9
Christ their High Priest, in the sacrifice for sin which he offered on their behalf. He was ordained (t« irpog rov Oeov) "to do all things with God," that were to be done for us; that we might be pardoned, sanctified, and saved. This he undertook when he undertook his office. If any one thing be omitted, as good all were so; for assuredly none besides himself in heaven or earth could do ought in this matter; but he hath faith- fully, mercifully, and fully done all that was to be done with God on our behalf Particularly, as the grand and only foundation of happy intercourse between heaven and earth, he hath offered that great sacrifice which was promised and represented from the founda- tion of the world.
VERSE 2.
PVho can have compassion on the ignorant^ and on them that are out of the nvay^for he himself is compassed with infirmity.
51. Introductory remarks, and the subject stated. $2. (I.) A necessary qualifica- tion of a High Priest. §3. (11.) The peculiar object of his sacerdotal acts. $4. (Iir.) A special reason of the qualificatioa. JS— 8. (IV.) Observations. §9, Additional observations.
§1. X HE apostle having before proposed, doth in this and the ensuing verses farther pursue, a description of an High Priest, according to the law; that whatever was useful or excellent in such an High Priest, was to be found in a more eminent manner in Jesus Christ, the only real and proper High Priest of the church; as also that whatever was ticeak and infirm in such a Priest — necessarily attending his frail and sinful condi- tion, which either eclipsed the glory, or weakened the efficacy of the office he discharged — had no place in him at all. To understand, therefore, aright the com- parison here made between the High Priest under the law, and Jesus Christ, we must observe: VOL. Ht. 2
jfO EXPOSITION OF THE Chap. .5
1. That all real necessary, useful conditions and qualifications of an High Priest, required by the law, were found in Jesus Christ, as our High Priest; where^ hy he answered the representations that were made of him under the Old Testament.
2. That whatever adhered necessarily to the persons of the High Priests, as they were sinful men, "partakers of our nature as depraved," was not to be sought for, rior found in him. And to these there is added, as a necessary result of both,
3. That sundry things wherein the singular eminen- cy and perfection of this office doth consist, were so peculiar to him, as that they never were nor could be represented by the High Priest constituted such by the law. To this purpose is the observation ofCi:irysostom on the place: "First, he sets down the things that are common to both; then declares wherein he (Christ) ex- celleth; for so an excellency is set out by comparison, when in some things there is an equality, in others an excellency on one side, — and; if it be otherwise, there is no comparison."
There are three things in the words:
First, a great and necessary qualification or endow- ment of an High Priest; he is one who is "able to have compassion."
Secondly, the peculiar object of his office — acts, pro- ceeding from, and suited to that qualification; "those who are ignorant, and who wander from the way."
Thirdly, a special reason of the qualification; because he himself is compassed with infirmity."
§2. (I.) "Who can have compassion." "Who can," the word (Juv«pt«<) properly signifies natural ability; but, in a secondary sense, denotes also a moral power, with respect to the bounds of our duty. So (illud pos- sumiis quod jure possumus,) "that we can do, whicti
Ve*. 2. EPISTLE TO THE HEBREWS. H
we can do lawfully." Men can do many things natur- ally, that they cannot do morally; that is, justly. One (Swcifj^cvog, potens) able, is as much as one (/navo?, ido- neus) meetly qualified, with dispositions and inclina- tions suited to his work. It includes — both the denial of an incapacity for what is affirmed; he is not of such a nature, of such a condition, or so qualified, as th^t he should be unable; that is, unmeet, or unfit for this work; — and also an assertion of a positive inclination and ability for it; who is able, hath nothing in nature or state to hinder him; is disposed to it, and ready for it.
The word, (xe1pio%ukTv) to have compassion, is no where used in the New Testament, but in this place; and, as most suppose, it is here used in a sense new and peculiar. Hence have interpreters so variously rendered it. In other writers it signifies constantly "to moderate affections." Thence {(xbI^iotcu^vj;, is modice, or moderate affedus; qui modum tenet in animi per- turb ationibus) "one who is moderate in his affec- tions; who exceeds not due measures in perturbations of mind." So (jxflproTrSfw, is moderate ferre) to bear any thing, especially provocations to anger, moderate- ly, without any great commotion of affections, so as to be stirred up to wrath, severity, and displeasure. If the word be used in this sense, then respect is had to what of provocation and exasperation in those who are ignorant and out of the way. The high priest is one who is fit and able to bear, "moderately" and qui- etly, with the failings, miscarriages, and sins of those for whom he executes his office, not breaking out into any anger, or "excess" of indignation against them, by reason of their infirmities. And this applied to Jesus Christ is a matter of the highest encouragement and consolation to believers. Were there not an absolute
12 EXPOSITION OF THE Chap. 5.
sufficiency of this disposition in him, and that as to all occurrences, he must needs cast us off in displeasure. But rather, by the original word (i^elpjo?) in this com- position, the apostle intends the just and due measure of a disposition to compassion; yet not implying that he sets bounds to it with respect to any excess; he is one that doth not come short herein, who will not fail in any instance, who hath a sufficient measure of it to anwer the condition and necessities of all with whom he hath to do. And this doth not infer a new sense distinct from that before mentioned; but farther ex- plains it, according to the intention of the apostle, in the peculiar use of the word.
I see no reason to confine myself to either of these senses precisely; but do rather think, that the apostle on purpose made use of this term to include them both. For suppose the object of this qualification of the high priest to be the ignorance and wanderings of his people, considered sls provoking to himself as eve- ry sin is attended with provocation, then the word im- ports one (qui potest moderate ferre) "who is able to bear with them, with that due moderation of mind and affection as not to ha^^e any very vehement com- motions of the one or the other against them." For, if he should be liable to such impression, he would be provoked to call them "rebels," as did Moses, and to say, as in the prophet, "I will feed you no more, that that dieth let it die," Zech. xi, 9. But he is able to bear with them patiently and meekly^ so as to con- tinue in the faithful discharge of his office towards them. This Moses was not able always to do, Num. xi, 12, ''Have I conceived all this people? Have I be- gotten them, that thou shouldest say to me. Carry them in thy bosom, as a nursing father beareth the sucking child?" Yet this is required in an high priest, and that
Vek. 2, EPISTLE TO THE HEBREWS. 13
he should no more cast off poor sinners for their "ig- norance and wanderings," than a nursing father should cast away a sucking child for its crying or forward- ness. So our apostle, in his imitation of Jesus Christ, affirms, that in the church he "was gentle among them, as a nurse cherisheth her children," 1 Thes. ii, 7. Not easy to be provoked, not ready to take offence, or cast off the necessary care. Jesus Christ our High Priest is able, with all meekness and gentleness, with pa- tience and moderation, to bear the infirmities, sins, and provocations of his people, even as a nurse, or a nursing father, beareth with the weakness and for- wardness of a poor infant. On the other hand: sup- pose the immediate object of this qualification of the high priest, to be the sins, temptations, and infirmities of his people, as they are grievous, ti'oublesome, and dangerous to themselves, then the term signifies his nature and disposition, as meet, prepared and inclined so to commiserate, and consequently to relieve, as shall be sufficient on all occasions. He is one that wants no part nor degree of a compassionate frame of heart towards them. Both these the word signifies as di- versely applied, and both of them, if I mistake not, are intended by the apostle; and for this end, that they might be both included, did he make use of this singu- lar word. At least, I am not able to embrace either of these senses to the exclusion of the other. An high priest, therefore, is one who can quietly bear with the weaknesses and sinful provocations of them that are ignorant and wander out of the way; as also to pity them to such a degiee as never to be wanting to their help.
§3. (H.) The compassion described, accompanied with meek and patient bearing, is exercised towards — "the ignorant, and them that are out of the way."
14 EXPOSITION OF THE Chji?. 5.
Whereas there are among the people of God some, nay many, that are ignorant and out of the way; the compassion of the High Priest is to be extended to them all: yea, this qualification doth respect them chiefly, so that they need not to be discouraged, but may boldly make use of his gracious aids in every time of distress. But properly it is the ^'whole people of God," who are thus described, as they lie under the care and eye of their High Priest. But because also it is their duty to make application to him for their relief, which they will not do without a sense of their want; it is required, moreover, in this description, that they be burdened with an apprehension of the guilt and danger of their "ignorance and wanderings." {Toig uyvozai) ^'To them that are ignorantf not the mere affection of the mind, or ignorance itself, but the consequence and effects of it in actual sins, are princi- pally intended. To such as are obnoxious to sinning, and actually do sin, through the ignorance and dark- ness of their minds. There was under the law a sac- rifice provided for them who sinned, (Hii U^S) through ignorance, or error, Lev. iv, Num xv, 27 — 30, "If any soul sin through ignorance, then he shall bring a she-goat of the first year for a sin offering; and the priest shall make atonement for the soul that sinneth ignorantly; when he sinneth by ignorance before the Ijord, to make an atonement for him, and it shall be forgiven him. But the soul that doth ought presump- tuously, with an high hand, the same reproacheth the Lord, and that soul shall be cut off from among his people." And it is so also under the gospel; for after men profess an interest in the sacrifice of Christ for their justification and sanctification, there are sins they may fall into presumptuously, and with an high hand, for which there is no relief, "For if we sin wilfully
Vkr. 2. EPISTLE TO THE HEBREWS. 15
after we have received the knowledge of the truth, there remaineth no more sacrifice for sins; but a fear- ful looking for of judgment, and fiery indignation, which shall devour the adversaries," Heb. x, 26, 27. All other sins whatever come within the rank of them which are committed by "ignorance," or error of mind. Of these there is no man that liveth, and is not guilty, Eccl. vii, 20, 1 Sam. ii, 2. Yea, they are so multiplied that no man living can undei-stand them, Psal. xix, 13. By sins of ignorance then are not un- derstood merely those which arose (ex ignorantiajit- ris) "from ignorance of the law," doing what it for- bade, as not knowing it was forbidden, and omitting what was commanded, as not knowing it was com- manded; but sins of ignorance are also committed when the mind, or practical understanding (being cor- rupted or entangled by the power of sin, and its ap- parently advantageous circumstances) doth not attend to its duty, or the rule of all its actions, whence arises actual sin. And this is the principal cause of all the sins of our life. He adds; {nui irKuvuixsvoig) ^'them that wander oivt of the way.^^ This epistle mentions the error of the heart, "they err always in their hearts;" and the error of our ways, as here. The former is the heart's dislike of the ways of God, and voluntary re- linquishment of them, which answers to the presump- tuous sinning before mentioned, and is no object of compassion either in God, or our High Priest, see chap, iii, 11. A wandering in men's ways may be, when yet their hearts are upright with God; so it is said of Asa, that his heart was perfect all his days, 2 Chron. xv, 17, yet his great wanderings from the ways of God are recorded, chap, xv, 7 — 12. Who then are these {di •xhuvu^/.evoi) wanderers? Even those who, by tiie power of their temptations, have been se-
16 EXPOSITION OF THE Chap. 5.
duced and turned from the straight paths of holy obe- dience, and have wandered in some crooked paths of their own.
§4. (III.) The special reason of the qualifications is, — "for that he himself also is compassed with infir- mity." (ETfi, quoniam) seeing it is so, {nui uvlog) "that even he himself; his own state and condition will mind him of his duty in this matter {%epi)i£ilui uffbeveiccv) is compassed teiith infirmity: this is more than if he had said that he was (ao-Ofvvi?) weafc and infirm. He is beset, and "compassed about on every hand with in- firmity." Nothing hinders but that we may take the word here in its most comprehensive signification, for infirmities of all sorts, natural, moral, and occasional. For the first sort do naturally attend the condition of human nature, and therefore are inseparable from him that would discharge aright the office of a priest. And the following verse affirming, that "for this cause," it was necessary for him to "offer a sacrifice for himself,'^ declares directly, that his moral or simple infirmities are included. The high priest himself was subject to sin as the rest of the people. Whence there were pe- culiar sacrifices appointed for the anointed priest to offer for himself and his own sin. And for the last, or infirmities in bodily distempers, sickness, and death, it is a necessary consequent of the former. Wherefore, as these words respect them that go before, or yield a reason why the high priest is such a one as can have compassion on the ignorant, they express the infirmity of nature, which inclined him thereunto from a sense of his own weakness and sufferings. As they respect what ensues, ver. 3, they intend his moral or simple infirmities, with their consequences, from whence it was necessary that he should offer sacrifice for him- self And in the latter sense^ the things intended be-
Ver. 2. EPISTLE TO THE HEBREWS. I7
long intirely to the real High Priest; that natural in- firmity whereof our Lord Christ had full experience, is every way sufficient to answer the ends of the priestly office. And this alone was that which quali- fied the legal high priest with dae compassion; for his moral infirmity was of no advantage to him, so as to help his compassion towards the people, which was, as all other graces, weakened thereby: it is therefore mentioned by the apostle only, as a reason why he was appointed to offer sacrifice for himself, which Christ was not to do. Now Christ being absolutely free from this kind of infirmity, yet made sensible of one by the other, doth in a most perfect manner per- form all that is needful to be done on our behalf
§5. (IV.) Obs. 1. "Compassion," and meek for- bearance in those from whom we expect help and re- lief, is a great motive and encouragement to faith, affiance, and expectation of those favors. No man will expect any good or kindness from one whom he looks upon as severe, incompassionate, and ready to lay hold on occasions of wrathful anger. Wherefore God himself doth not more properly, or in a more en- gaging manner, set forth any property of his nature, than he doth his compassion, long suffering, and for- bearance towards sinners. And as he proposeth them to us for our encouragement, so he declares his appro- bation of our faith in them. "He delighteth in them that hope in his mercy," Psal. xxxiii, 18. Wherefore the great recompense that God gives to sinners from first to last, is from his compassion and forbearance. And for our Lord Jesus Christ, as mediator, we have evinced, that all things were so ordered with respect to him, that he might be filled with tender compassion and forbearance towards sinners, which we greatly stand in need of, and which is the greatest encourage-
VOL. III. 3
4« EXPOSITION OF THE Chap. 5.
ment of which we are made partakers. Considered either as to our sins or sufferings, we cannot maintain a life of faith without a due apprehension of it.
§6. Obs. 2. Wherefore the life of our souls is prin- cipally maintained upon this "compassion" of our High Priest: being able to bear with us in our provo- cations, and to pity us in our v/eakness and distresses. To this purpose is the promise concerning him, Isa. xl, 11. What believer is there that doth not con- stantly admire how the Lord Jesus Christ hath pa- tiently borne with him in the frequency of his daily failings? There is not a day wherein we make good the engagements of our own hearts. And that we are yet accepted with him, is wholly owing to his be- ing able to bear with us in all patience and gracious moderation.
§7. Obs. 3. Though every sin hath in it the whole nature of sin, rendering the sinner obnoxious to the curse of the law, yet there are several degrees of sin, some being accompanied with a greater guilt than others. The papists have a distinction of sins into mortal and venial, which is the foundation of one moiety of their superstition. The former, they say, are such as in their own nature deserve death eternal, so that there is no deliverance from the guilt of them without actual contrition and repentance: but the latter are slight and small sins, such as are easily expiated by an observance of some outward rites of the church, at least they endanger no man's eternal salvation, wheth- er repented of or not. The worst is but a turn in pur- gatory, or the expense of a pardon. Because this dis- tinction is rejected by Protestants, they accuse them for teaching that all sins are equal. But this they do unjustly; for we maintain that there is a distinction of sins with respect to — the persons that commit them,
VpR. 2. EPISTLE TO THE HEBREWS. IQ
But whence is this difference? Is it that the sin is less in believers than in other men? or is it because God is less displeased with sin in them than the unbelieving? Nay, God is equally displeased with equal sins in whomsoever found; and if there be any difference, he is more displeased with sin in believers than in any others; but the difference ariseth merely from the event. Regenerate persons will, through grace, certainly use the means of grace and repentance for the obtaining of pardon, which the other will not; and if they also are assisted so to do, even they in like manner shall obtain forgiveness. No man therefore can take any true relief against the guilt of sin from his state and condition; which may be an aggravation, but can be no alleviation of it. Again, there are degrees of sin amongst the unregenerate, who live in a course of sin all their days. And sometimes here, but certainly hereafter, God deals with them not only according to their state of sin, and their course of sin, but according to the degrees and aggravations of sin in great vari- ety. All do not sin equally, nor shall all be equally punished.
§8. Obs. 4. Our "ignorance" is both our calamity, our sin, and an occasion of many sins to us. Having declared that the high priest was first to offer sacrifices for the sins of men, and then that he was to be com- passionate towards them, both in their sins and sor- rows; the first instance which the apostle gives of those who are concerned herein, is of "them that are ignorant?'' How small a portion is it that we know of God! We cannot by searching find out the Al- mighty to perfection, such knowledge is too wonder- ful for us. If we know him so as to believe, fear, and obey him, it is all that is promised us in this life. Wherefore let the best of us take care that we be pot
f0 EXPOSITION OF THE Ghap. 5.
puffed up with a vain conceit of our knowledge. Alas! how many things are to be known in God, that we have no knowledge of; and nothing do we know as we ought, or as it shall be known. Let us endeavor, therefore, in the constant use of all means, to grow in the knowledge of God, and our Lord and Savior Je- sus Christ; and the more we learn, the more we shall see is to be learned. Let us long for the time, or rather that eternity, when all these shades shall fly away; all darkness be removed from our minds, and all inter- cepting veils from about the Divine Being and glory; when we shall see him as he is, with open face, and know as we are known, which is the eternal life and blessedness of our souls. But while we are on earth, who is not sensible of the inconveniences and perplex- ities that he is continually cast into by the remains of darkness and ignorance? who is not sensible how much his love and obedience are weakened by them? Herein then our merciful High Priest cxerciseth "com- passion^' towards us, and leads us on, if we are not slothfuUy wanting to ourselves, with fresh discoveries of divine light and truth, which — although they are not absolutely satisfactory to the soul, nor do utterly take away its thirst after the all-fulness of the eternal fountain of them; yet — hold our souls in life, relieve us from frequent surprisals, and constantly increase our knowledge to the perfect day.
§9. We shall conclude with the following addi- tional observations.
1. Sin is a 'wandering from the way; see chap, iii, 10.
2. No sort of sinners are excluded from an inter- est in the care and love of our compassionate High Priest, but only those who exclude themselves by their unbelief.
Ver. 3. EPISTLE TO THE HEBREWS. 2l
3. It was well for us, and enough for us, that the Lord Christ was compassed with the sinless infirmities of our nature.
4. God can teach a sanctified use of sinful infirmi- ties; as he did to the priests under the law.
VERSE 3.
And by reason hereof he ought as for the fieo/ile, so also for him- self to offer for sins.
§1. (I.) The words explained. §2. An objection answered. §3. (II.) Observa- tions. 1. The absolute holiness of Christ had a signal influence on the efficacy of his sacrifice, and is a great encouragement to us. §4. 2. Whoever dealeth with God or man about the sins of others, should look well in the first place to his own.
§1. (I.) "And by reason hereof:" the pronoun (raulviv) ihis, plainly and immediately refers to (^o-fif- vf/av, propter hanc, or istam infirmitatem) Hnfirmi- ty.^^ Had the high priest under the law been without any sinful infirmity, as the Lord Christ was, he should have had nothing to do, but to offer sacrifice for the sins of the people. But it was otherwise with him; {o(pvih£t) he ought to suffer for his own sins; the con- dition wherein he was, as well as the divine appoint- ment, required it. (Kafiwc te^^i rs has) "In like manner as for the people," that is, either the whole people col- lectively, or all the people distributively, as their occa- sions required. In the former way the great anniver- sary sacrifice, which he celebrated in his own person for the whole body of the people, is principally in- tended: Lev. xvi, 16,24: to which we may add the daily sacrifice belonging to the constant service of the temple, which is therefore used synechdochically for the whole worship thereof, Dan. viii, 11, 12. For herein also was the whole church equally concerned.
22 EXPOSITION OF THE Chap. 5-
In the latter way it respects all those occasional sacri- fices, whether for sin or trespasses, or free-will offerings, which were continually to be offered by the priests alone, so for himself; in like manner, on the same grounds, and for the same reasons, that he offered for the people. He had a common interest with them in their daily sacrifices, which was the public worship of the whole church: and therein he offered sacrifice for himself also, together with the people, because he was encompassed with infirmities, and obnoxious to sin, and so stood in no less need of atonement and expia- tion than they. Expositors generally and justly agree, that this is peculiar to the high priest according to the law, the Lord Jesus Christ being neither intended nor included in this expression.
§2. There remaineth one difficulty only to be re- moved, which may arise from the consideration of this discourse, for if the high priest of old, notwithstanding his own sins, could first offer for himself, and then for the people, and so make expiation for all sin, what necessity was there that our High Priest should be absolutely free from all sin, as our apostle declares he was, and that it was necessary he should be? Chap. vii, 25, 26. For it seems, according to this precedent, he might first have offered for his own sin, and then for ours. We reply,
1. It is one thing to expiate sin typically, and another to do it ideally. One thing to do it in repre- sentation by virtue of somewhat else, another to do it effectually by itself. The first might be done by them that were sinners, the latter could not.
2. That a real atonement might be made for sin, it was required that our nature, which was to suffer and to be offered, should be united to the divine nature in the
ViR. 3. EPISTLE TO THE HEBREWS. 23
person of the Son of God; but this it could not be^ had it not been absolutely sinless,
§3. (II.) Obs. 1. The absolute holiness and spotless innocency of Jesus Christ in his offering himself, had a signal influence on the efficacy of his sacrifice, and is a great encouragement to our faith and consolation. Had he any sin of his own he could never have taken all sin from us. From hence it was, that what he did was so acceptable to God, and that what he suffered was justly imputed to us, seeing there was no cause in himself why he should suffer at all, 2 Cor. v, 21, "He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." The apostle Peter, mentioning the redemption which we have by his blood, in the sacrifice of himself, says it was "as of a lamb without spot and without blem- ish," 1 Pet. i, 19. And treating again of the same matter, he adds, "who did no sin, neither was guile found in his mouth," chap, ii, 22.
§4. Obs. 2. Whoever dealeth with God or man about the sin of others, should look well in the first place to his own. The high priest was to take care about, and first to offer for his own sins, and then for the sins of the people. And they who follow not this method, will miscarry in their work. It is the great- est evidence of hypocrisy for men to be severe to- ward the sins of others, and careless about their own. By such persons are the souls of men ruined; they undertake the dispensation of the gospel for their con- version to God, and yet know nothing of it themselves. With what confidence, with what conscience can we endeavor this towards others, if we do not first take the highest care of the matter ourselves? Some that should watch over others, are open and profligate sin- ners themselves. The preaching, exhortations, and re-
24 EXPOSITION OF THE Chap. 5.
proofs of such persons, do but render them the more contemptible, and on many accounts tend to the hard- ening of those whom they pretend to instruct. And where men regard iniquity in their hearts, although there be no notoriety in their transgressions, they will grow languid and careless in their watch over others: and if they keep up the outward form, it will be a great means o-f hardening themselves in their own sin. I look on this as one of the greatest blessings of the ministry, that we have that enjoined us to do with respect to others, which we neither can, nor will dil- igently attend to, if we do not first endeavor to have its effects upon ourselves. It behoves us therefore in all things, wherein we may deal with others about sin, to take care of ourselves in the first place, that our con- sciences may be purged from dead works, while we serve the living God.
VERSE 4.
^nd no man taketh this honor to himself^ but he that is called of God, as was Aaro?i.
§1. 2. (I.) The words explained §3. (II.) Observations. I. It is an act of sovereignty in God to call whom he will to his work, especially to that of hon- or and digi^Jty in his house. §4. Wherein consists an ordinary call to the ministry. §S. 3, No work for God will warrant our engaging in it, unless we are called thereto.
§1. (I.) The foregoing verses declare the personal qualifications of high priests; but these alone are not sufficient actually to invest any one with that office; it is required moreover, that he be lawfully called. The former makes him med for it, and this gives him his rigid to it. There is no difficulty in rendering these words, and consequently very little difference among translators. The words may be taken as a negative universal proposition, with a particular ex-
Ver. 4. EPISTLE TO THE HEBREWS. 23
ception subjoined. No man taketh this honor to himself, but only he who is called. Or, they may be resolved into two disjunctive propositions; the one universally negative without exception or limitation; no man taketh this honor to himself: the other par- ticularly affirmative, he that is called of God doth re- ceive the honor.
(OuM savlu rig A«jxB«vf/) "Any one doth not take to himself," that is, no man doth. And this verb (a«/x- ^uvu) is not here simply named (sumo) to take; but (assiimo) to take upon, to take to him; or as it some- times signifies, (prehendo, corripio) to take unduly, by laying hold of any thing. No man taketh, that is, according to the law or divine institution, {rviv ti[xv\v) the honor, either the office itself, or the dignity of it this honorable office, without authority from God, such as men would naturally desire, and obtrude themselves into, had not God set bounds to their ambition by his law.
§2. (AAAfl! d mhsiisvog) "But he that is called of God;" he hath, he receiveth the honor of his office. God doth, as it were, look on a person among others, and calls him out to himself, Exod. xxviii, 1. — {Ku^xicsp vixi 0 Afispwv) 'Even as Aaron," in hke manner as Aaron. The note of similitude is regulated, either by the word called, or by the subject of the instance, Aaron. If by the former, no more is intended but he must have a "call" from God, as Aaron had; but if by the latter, then the "special manner and nature of the call" is lim- ited and determined; he must be called immediately, and in an extraordinary way; which last is the sense of the words and place. Our apostle disputes here about the erection of a new priesthood, such as was that of Christ. Herein no ordinary call, no legal constitution, no succession, could take place. Again,
VOL. III.- 4
S6 EXPOSITION OF THE Chap. 5-
tlie note of similitude expresseth an agreement in an "extraordinary call," but not in its manner and spe- cial kind; for that of Christ, as to the manner, was in- comparably more excellent and glorious than that of Aaron.
§3. (II.) Obs. 1. It is an act of sovereignty in God to call whom he pleaseth to his work and special ser- vice, and eminently so, when it is to anyplace of honor and dignity in his church. The office of priesthood- among the Jews was, at the first plantation of the church, the highest and most honorable; and who would not think now but that God would call Moses to this dignity, and so secure also the honor of his pos- terity after him? But he takes another course, and calls Aaron and his family, leaving Moses and his children after him in the ordinary rank of Levites. By a mere act of sovereign pleasure, God chose him from the many thouands of his brethren. Under the New Testament none was ever called to greater dig- nity, higher honor, or more eminent employment, than the apostle Paul. Christ takes him in the midst of his persecuting madness and blasphemy, turns his heart to himself, and calls him to be his apostle and honored witness, bearing his name to the ends of the earth. And this he himself mentions, on all occasions, as an effect of sovereign grace and mercy. What merit was there, what previous disposition to their work, in a few fishermen about the lake of Tiberias, or sea of Galilee, that our Lord Jesus Christ should call them to be his apostles, advancing them to twelve thrones, judging the twelve tribes of Israel?
§4. In his ordinary calls there is the same sove- reignty, though somewhat otherwise exercised; for in such a call there are three things:
V«». 4.. EPISTLE TO THE HEBREWS. 87
1. A providential designation of a person to such an office or employment. When any office in the house of God, suppose that of the ministry, is fixed and established, the first thing that God doth in the call of any one to it, is the providential disposition of the circumstances of his life, directing his thoughts and designs toward such an end.
2. It is a part of this call of God, when he blesseth and prospereth the endeavors of men to prepare them- selves with those previous dispositions and qualifica- tions as are necessary to the actual susception of this office. Such as an inclination of their hearts in com- pliance with his designation: an especial blessing of their endeavors for the due improvement of their nat- ural faculties and abilities in study and learning; the communication of peculiar gifts, rendering them able to discharge the duty of their office; and an outward call according to rule, for admission into the church: in all which God acts according to his own will and pleasure. Hence we should cultivate an awful rever- ence of God, and an holy readiness to comply with his call, and not run away from it, as did Jonah, chap, i. Nor be weary of it because of difficulty and oppo- sition, as at sundry times it was ready to befall Jere- miah, chap. XV, 10, chap, xx, 7 — 9, much less desert it on any earthly account whatever; seeing that he who sets his hand to this plough and takes it back again, is unworthy of the kingdom of heaven: and it is certain that he who nJeserts his calling on wordly accounts, first took it up on no other. We may also learn hence, not to envy one another, on account of whatever God is pleased to call any to.
§fi. We may further observe — ^The highest excel- lency and utmost necessity of any work to be done for God in this world, will not warrant our engaging
$$ EXPOSITION OF THE Chap. 5.
in it, unless we are called thereto. Yea, — The more excellent any work of God is, the more express ought our call to be. And, — It is a great dignity and honor to be duly called to any service, or office, in the house of God.
VERSE 5.
So also Christ glorified not himself .^ to be made an high firiest; but He that said to himy thou art my Sotij to-day have I begotten thee.
51 — S. (I ) Explanation of the words. §4. (II.) Obsen-ations. 1, The office of a high priest over the house of God, was an honor and glory to Jesus Christ. $5. 2. Relation and love are the cause of Gods committing all authority over the church to Jesus Christ.
§1. (I.) X HE description of an high priest according to the law, with respect to his nature and employment, ver. 1, his qualifications, ver. 2, his special duty with regard to himself and others, ver. 3, and his call, ver. 4, being completed, we have in this verse an applica- tion of the whole to our Lord Jesus Christ.
(Ovlo nut) "50 also" and so, or, in like manner, re- ferring to the last express instance of a call to office. As they were called of God, "so," or in like manner, was "Christ also." This is primarily regarded, though respect may be had to it in all the particular instances of analogy and similitude which follow.
Christ is an high priest. Had he been of the tribe of Levi, and of the family of Aaron, he would have been so acknowledged by all; but how he should become so who was a stranger to that family, who sprang of the tribe of Judah (concerning which Moses spake nothing of the priesthood) might be highly questioned. Fully to remove the whole difficulty, the apostle in the preceding verse lays down a concession in an uni-
Ver. 5. EPISTLE TO THE HEBREWS. %i^
versal maxim, that none — who had not a right thereto by virtue of an antecedent constitution,which Christ had not, as not being of the tribe of Levi — could be a piiest, without an immediate call from God, such as Aaron had, and therein acknowledgeth, that if he were not extraordinarily called of God, he could be no high priest.
§2. "He glorified not himself to be made an high priest." Outward call by men, or in virtue of a divine legal ordinance he had none; if, therefore, he be a priest he must be made so by God. Hence the Sociniaiis (joining with the Jews) vainly raise a cavil against the deity of Christ. If he were God, say they, why did another glorify him? why did he not glorify him- self? There were, indeed, some force in the objection against us, if we held that the Lord Messiah were God only. But our doctrine concerning his person is that which is declared by our apostle, Phil, ii, 6 — 8, "Being in the form of God, he thought it no robbery to be equal with God; but he made himself of no reputation, and took upon him the form of a servant, and was in the likeness of men." But although he was perfectly and completely constituted an high priest, by the acts of God the Father (which we need not here repeat) yet his solemn consecration and dedication, not to his of- fice, but to the actual discharge of it, were effected by acts of his own, in his preparation for, and actual offer- ing up himself a sacrifice once for all. And so he was perfected and consecrated by his own blood. Where- fore he did not glorify himself to be ''made an high piiest;" that was an act of the will and authority of God. But how is it said that Christ ''glorified not himself?" Was there an addition of glory or honor made to him thereby? Nay, doth not the scripture every where declare this as an act of the highest: con-
so EXPOSITION OF THE Chap. 5.
descension in him? How, therefore, can he be said ' not to glorify himself therein? Let those answer this inquiry, who deny his divine nature and being. They will find themselves in the same condition as the Pharisees, when our Savior posed thenci with a ques- tion to the same purpose, viz. how David came to call Christ his Lord, who was to be his son so long after? To us these things are clear and evident; for if we consider the divine nature of Christ, it was an infinite condescension in him to take our nature, and therein to execute the office of a priest for us; yet with respect to the nature assumed, the office itself was an honor and dignity to him.
§3. "But he that said unto him." There is an ellipsis in the words, which must be supplied to com- plete the antithesis; ^^but he glorified him who said,&c." It is not easily apprehended how the apostle con- firmeth the priesthood of Christ, or his call to office by these words: they are twice used elsewhere by hmiself to other ends, Heb. i, 5, Acts xiii, 33, for these originally signify the eternal relation that subsists be- tween the Father and the Son. Various have been the opinions of interpreters about the precise import of this testimony; but not to recount them, we may observe towards ascertaining the true sense, that it is not the priesthood of Christ, but his call to it, which the apostle asseits; — and that he intends to shew only that it was God the Father, from whom he had all his mediatory power, as king, priest, and prophet to his church. And, — this is evidently proved by the testi- mony., in that God declares him to be his Son, and accepts of him in the discharge of his commission. For this solemn declaration of his relation to God the Fatheir in his eternal sonship, and the Father's appro- bation of him, prove that he undei'took nothing, but
Ver. 5. EPISTLE TO THE HEBREWS. 31
what he was designed for; which designation is more particularly declared in the ensuing testimony.
§4. Obs. 1 . The office of the high priesthood over the church of God was an honor and glory to Jesus Christ. There was a glory upon him from the nature of the work itself; so it was prophesied, Zech. vi, 13, "He shall build the temple of the Lord, and shall bear the glory." The work was no less than the "healing of the breach" made between God and the whole cre- ation by the first apostasy. Sin had put variance be- tween God and all his creatures, Gen. iii, Rom. viii, 20. No way was left (without this wondrous plan) but that God must be perpetually dishonored, or all creatures everlastingly cursed. How great, how glo- rious a work must it needs be, to put a stop to this en- trance of confusion; to lay hold on the perishing cre- ation, running headlong into eternal ruin, and to pre- serve it, or at least some portion, some first fruits of it, from destruction? Herein then was the Lord Jesus Christ exceedingly glorious in his priestly office, be- cause in the discharge of it he was the only means of restoring the eclipsed glory of Jehovah, and of more advantageously displaying its adorable lustre; the greatness of which work no heart can conceive. Moreover, he has a glory with which he is delighted, that all his saints, in all parts of the world, do severally and in their assemblies, with all humility, love, and thankfulness, worship, bless, praise, and glorify him, as the author and finisher of their recovery to God, and eternal salvation. Every day do they come about his throne, cleave to him, and live in the admiration of his love and power. And this glory will be full at the laiter day, and will so hold to all eternity, when all his saints from the beginning to the end of the world shall be gathered to him, and shall ahuh^ with him.
32 EXPOSITION OF THE Chap. 5.
adoring him as their head, and shouting for joy while they behold his glory. For these and the like reasons it was that our blessed Savior, knowing how unable we are in this world to comprehend his glory, as also how great a part of our blessedness consists in the knowledge of it, makes that great request for us, that, after we are carried through our course of this transi- tory life, we may, as a principal part of our rest and reward, "be with him where he is, to behold his glory ^^^ John xviii, 24.
§5. Obs. 2. Relation and love are the fountain and cause of God committing all authority over the church to Jesus Christ. By this expression of relation and love, "thou art my Son, this day have I begotten thee," doth the apostle prove that God called him to be the High Priest of the church. To the same purpose himself speaketh, John iii, 35, "The Father loveth the Son, and hath given all things into his hand." And this relation to God manifested itself in all he did in the discharge of his office; for, saith the evangelist, "we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth," John i, 14. Now the relation intended is, that one single eternal rela- tion of his being the Son of God, the only begotten of the Father. And as God declares the greatness of this work which none could effect but his Son, he who was God with himself, John i, 1,2; so it is the will of God "that all men should honor the Son as they honor the Father," John v, 23. The "/oTue" intended is two- fold; the natural and eternal love of the Father to the Son, and his delight in him, as participant of the same nature with himself, — and his actual love towards him, on account of his infinite condescension and grace, in undertaking this work, wherein his glory was so emi- nently concerned, see Phil, ii, 6 — 11.
Vkr. 6. EPISTLE TO THE HEBREWS. 3$
VERSE 6.
As he saith also in another filace^ thou art a priest for ever after the order of Melchisedek.
fl. The connexion of the words. $'2. The manner of introducing this testimony. §3. The testimony itself. §4. The manner of Christ's call compared with that of Aaron. $5. Observation.
§1. J-His verse gives us a farther confirmation of the call of Christ to his office, by another testimony taken from Psal. ex, 4. And that the whole psalm vi^as prophetical of Jesus Christ, I have proved before, against the exception of the Jews, both in our exerci- tations and exposition on the first chapter. The sub- ject matter also spoken of, or the priesthood of Mel- chisedec, with the "order" thereof, the apostle expressly resumes and handles at large, chap, vii, where it must be considered. There is, therefore, only one thing here to be inquired into, viz. how far, or wherein they give testimony to the assertion — that "Christ did not glorify himself to be made an high priest, but that he was designed thereto of God even the Father." There are two things in the words: (1.) The manner of the introduction of this new testimony. (2.) The testi- mony itself.
§2. T\\Q first; "as he saith in another:" {■na^ug yiui) in the same manner, as he had said in Psal. ii, "Thou art my Son, this day have I begotten thee." So great and important a truth had need of solemn confirma- tion. The thing signified is principally here intended; and [Keyei] he saith, refers immediately to God the Father himself. That which the apostle designed to prove, is, that Christ was called and constituted an high priest by the authority of God the Father, by his
VOL. III. 5
34 EXPOSITION OF THE Chap. 5.
immediate speaking to him. The Holy Ghost by the mouth of David speaks these things to us, but he doth only therein declare, what the Father said to the Son; and that was it which the apostle intended to prove, "He (God) saith (ev elepa) in mwtlier^^ that is (4/«A/xta) psalm, Psal. ex.
§3. Secondly, the testimony itself, or the words of the Father to the Son, whereby the apostle's assertion is confirmed; "thou art a priest for ever after the order of Melchisedec." It was sufficient for the apostle at present to produce these words only; but he will else- where make use of the manner how they were uttered, with the "oath of God," as in the psalm; "The Lord hath sworn and will not repent, thou art a priest," &c. And these words of verse 4th in the psalm, indissolubly depend on the first verse; "The Lord said unto my Lord;" that is, God the Father said to the Son, with respect to his incarnation and mediation. And this word Hhou art^'' is (verbum constitutivum) a "consti- tuting word," wherein the priesthood of Christ was founded. And it may be considered, (1.) As declara- tive of God's eternal decree, with the covenant between Father and Son, whereby he was designed to this office; as demonstrative of his mission to the discharge of his office; including also a supposition that God would prepare a body for him, wherein he might ex- ercise his priesthood, and which he might offer to him. On the whole, it is undeniable from this testimony, that God called and appointed him to be a priest, which was to be proved.
§4. Thus Christ was called of God as was Aaron; that is, immediately, and in an extraordinary manner, which was necessary in the first erection of that offic^. But yet, as to the special manner of his call, it was every way more excellent and glorious than that of
Ver. 6. EPISTLE TO THE HEBREWS. S5
Aaron. There was no need of any outward ceremony to express it; it consisted in the words of God spoken immediately to himself; which being present, eftective, authoritative, and not merely declarative of what God would do — by them was he called and made priest, and they are expressive of infinite love and acquies* cence. " Thou art my Son, thou art a priest for ever." They were spoken also with the solemnity of an oath, *'the L;)rd hath sworn." He was not, therefore, only called of God, as was Aaron, but also in a way far more eminent and glorious.
§5. We may hence observe; that in all things wherein God hath to do with mankind, Jesus Christ should have an absolute pre-eminence. It was neces- sary that some things should be made use of to reveal and exhibit him, which must, as appointments of God, and effects of his wisdom, be precious and excellent. B it yet, it is in his person, that he hath the transcend- dant pre-eminence; because, there was in all the typical prefigurations a natural imperfection, so that they could not perfectly represent him. So Aaron was called in an extraordinary manner, to prefigure his call to his priesthood; but that call was accompanied with much weakness and imperfection. The principal dignity of all these representations depended on their respect and relation to him, which exalts him infinitely above them. And so also is it with all the means of grace, whereby at present he is exhibited, and the benefits of his mediation communicated to us.
S$ EXPOSITION OF THE Chap. 5,
VERSE 7.
IVho in the days of his fleshy when he had offered up fir ay er 8 and sufifilicationis, with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared.
§1. Connexion of the words. §2. (I.) The first qualification of Christ as a high priest, his temporary infirmitj §3 (II ) What he did in this capacity. The. act of his oblation §4. The mattei- of it. <S5, 6 The manner of it/ §7 Its object. §8 General causes §9. The true frame of his soul. §10. Its effects. Jl'l Limitations of those effects. §12. Christ's prayers. §13. His being heard §14—21. (III.) Observations.
§1. J-N this verse, two instances of the qualifications of an high priest are accommodated to our Lord Jesus Christ, and that in the retrograde order before propos- ed; first, an high priest according to the law "was compassed with infirmities," ver. 3, which is here ap- plied to Christ, even from the time he entered upon the discharge of his office, ''the days of his flesh;" secondly/, the acting of the high priest, as so qualified, is accom- modated to him. For an high priest was appointed "that he might offer gifts and sacrifices for sins;" and so here it is affirmed of our Savior, that he also "offer- ed" to God; which is expressive of a sacerdotal act.
§2. (I.) Wherein consists the qualifications of Christ here first mentioned? "Who in the days of his flesh," (o'V) JVho, that is (%p/(r7os) Christ, mentioned ver. 4, to whose priesthood thenceforward testimony is given. In the daysof his flesh. We may here inquire, what is meant by the flesh of Christ? And — what were the days of his flesh?
First, the flesh of Christ is taken two ways, for his whole human nature, John i, 14, "The word was m-a.de flesh ;^^ 1 Tim. iii, 16, "God was manifest in the flesh;'''' Rom. ix, 5, "Of whom was Christ according the fleshi" Heb. ii, 9, 10, "He partook of flesh and
Ver. 7. EPISTLE TO THE HEBREWS. 37
blood, &c." In the flesh, in this sense, as to the sub- stance of it, Christ still continues. The body wherein he suffered and rose from the dead, was altered upon his resurrection and ascension, as to its qualities, but not as to its substance; it consisted still of flesh and bones. Luke xxiv, 39. ''This^e67i" he carried entire with him into heaven, where he still continues, though exalted and glorified beyond our apprehension, Acts i, 11. And m this flesh shall he come again to judgment. For the union of this "flesh" with the divine nature in the person of the Son of God is eternally indissoluble. And they overthrow the foundation of faith, who fancy that the Lord Christ hath another body in heaven than what he had on the earth; as they (the Papists) also do make him to have such '"flesh" as they can eat every day. It is not therefore the flesh of Christ in this sense, as absolutely considered, which is here in- tended. Again,
*'jP/&s/i," as applied to Christ, signifies the frailties, weaknesses, and infirmities of our nature; or our nat- ure as it is weak and inflrm, during this mortal life. So is the word often used, Psal. Ixxviii, 39, "He re- membereth that they are but (nt^S) ^' flesh f that is, poor, weak, mortal creatures. Psal. Ixx, 2, "Unto thee shall all fiesh come;" poor, helpless creatures, standing in need of divine assistance. So flesh and blood is taken for that principle of corruption which must be done away before we enter into heaven, 1 Cor. XV, 50. And that is meant by the flesh of Christ in this place; he was "compassed with infirmities."
Secondly, what were the ^^clays^'' of his flesh intend- ed? It is evident, that in general his whole course and walk in this world may be comprised herein. From his cradle to his grave he bare all the infirmities of our nature, witl\^ all the dolorous and grievous effects of
38 EXPOSITION OF THE Cha>. 5.
them. But the season peculiarly intended is the close of those days, in his last sufferings, when all his sor- rows, trials, and temptations came to an head. The sole design of this expression is to shew that when he offered up his sacrifice, he was compassed with infir- mities, which hath an especial influence on our faith and consolation.
§3. (II.) An account is given of what he did in these "days of his flesh;" which in general, was his acting as a priest, as.
First; the act of his oblation, (Tpoo-fveyna?) who of- fered. The word (7rpoo-(?)fpw, accedo, appropinquo, or accedere facio) when applied to persons or things in common, is to approach, to draw near. But when applied to things sacred (like Sip) it signifies (offero) to offer. And although it be sometimes used in the New Testament, in the common sense before men- tioned, yet it alone, and no other, is made use of to express an access with gifts and sacrifices, or offering on the altar. Hence it is manifest, that a sacerdotal offering is here intended: he offered as a priest.
§4. Secondly; The matter of his offering is ex- pressed by {^£Vi(7£ig ncii i^elvipiag) "prayers and supplica- tions." Both these words have the same general sig- nification; and they also agree in this, that they respect an especial kind of prayer, which is for averting of impending evils, or such as are deserved or justly feared. The first term, {^e^o-eig, preces deprecatoricB) we properly render supplications, 1 Tim. ii, 1 . And supplicationes are the same with supplicia; which term signifies both punishments and prayers for the averting of them, as in the Hebrew, the same word (HKlDn) is both sin and a sacrifice for the expiation ©f it
Veh. r. EPISTLE TO THE HEBREWS. 39
The other term {nel^piu) is no where used in the scripture but in this place. In other authors it origin- ally signifies a bough, or olive-branch, wrapped about with wool or baize, or something of the like nature, which they carried in their hands, and lifted up, who were supplicants to others for obtaining peace, or averting their displeasure. Hence is the phrase (vel- amenta pretendere) to hold forth such covered branch- es. Herodian calls them (/nclvip/a:? ^uKXsg) "branches of supplication." Hence the word came to denote a supplicatory prayer. And this sense singularly suits the scope of the place; as having respect to the suffer^- ings of Christ, and the fear which befell him in the apprehension of them, as they were penal.
But it must also be here farther observed, that when- ever this last mentioned term is used in heathen au- thors, with respect to their gods, it was always accom- panied with an expiatory sacrifice; or was the pecu- liar name of those prayers and supplications which they made with those sacrifices. And the Jewish high priest was appointed in the great sacrifice of ex- piation, to confess, over the head of the scape-goat, "all the iniquities of the children of Israel, and all their transgressions," Levit. xvi, 21; which he did not with- out prayers for the expiation of them, and deliverance from the curse of the law due to them. And they are not the mere supplications of our blessed Savior that are here intended, but as they accompanied and were a necessary adjunct of the offering up of himself, his soul and body, a real and propitiatory sacrifice to God. And therefore wherever our apostle elsewhere speaks of the offering of Christ, he calls it the offering of him- self, or of his body, Ephes. x, 2; Heb. ix, 14, 25, 28; chap. X, 10. Here therefore he expresseth the 'whole sacrifice of Christ by the "prayers and supplications"
40 EXPOSITION OF THE Chap. &.
wherewith it was accompanied. And he describes the sacrifice or offering of Christ by this adjunct, for the following reasons:
1 . To evince what he before declared, that in the days of his flesh, when he offered up himself to God, he was encompassed with the weakness of our nature, which made ''prayers and supplications" necessary for him; when he cried "from the lion's mouth," and "the horns of unicorns," Psalm xxii, 21. He was in earnest, and pressed to the utmost, in the work that lay before him.
2. That we might seriously consider how greai a work it was to expiate sin. As it was not to be done without suffering, so a hare suifering would not effect it. Not only death, and a bloody death, was requir- ed, but such as was to be accompanied with "prayers and supplications." The redemption of souls was pre- cious, and must have ceased for ever, had not every thing been set on work which Is acceptable and prev- alent with God. And,
3. To shew that the Lord Christ had now made this business his own; he had taken the whole work, and the whole debt of sin upon himself. He was now therefore to manage it, as if he alone was the person concerned. And this rendered his "prayers and sup- plications" necessary to his sacrifice. And,
4. That we might be instructed how to plead, and make use of his saciifice in our stead. If it was not, if it could not, be offered by him but with prayers and supplications, and those for the averting divine wrath, and making peace with God, we may not think to be interested therein whilst under the power of lazy and slothful unbelief Let him that would go to Christ, consider well how Christ went to God for him; which is yet farther declared,
Ver. 7. EPISTLE TO THE HEBREWS. 41
§5. Thirdly, In the manner of his offering these prayerf! and supplications, whereby he offered up him- self also unto Cod. He did it {y^elu Hpavyvjg laxvpxg) with strong crying, or a strong cry, and tears. To ac- quaint ourselves fully with what is liere intended, we may consider — both how it was expressed in prophe- cy;— and how it is related in his history, as explana- tory of what is reported here by our apostle.
In prophecy, the supplications here intended are called his "roaring," Psalm xxii, 1, "My God, my God, why hast thou forsaken me?" Why art thou so far from helping me, and from (in:iKty i"iSl) "the words of my roaring?" Rugitus, the proper cry of a lion is (xpaoyvi i^x^pct, clamor validus) "a strong and vehe- ment outcry." And it is used to express such a vehe- mency in supplications, as cannot be compressed, but will ordinarily break out into fervent outcries, Psalm XXX, 3, "When I kept silence," that is, whilst he was under his perplexities from the guilt of sin, before he came to a full and clear acknowledgment of it, as verse 5, "my bones waxed old through my roaring all the day long." The vehemency of his complainings con- sumed his natural strength. It is not merely the out- ward noise, but the inward earnest intenseness and engagedness of heart and soul, with the greatness and depth of the occasion, that is principally intended.
§6. We may consider the same matter as related by the evangelists. The "prayers" intended are those which he offered to God during his passion, both in the garden, and on the cross. The first are declared, Luke xxii, 44, "And being in an agony he prayed more earnestly, and his sweat was as drops of blood falling on the earth." The inward frame is here de- clared, which our apostle shadows out by the external •Kpressions arid signs of it, "in strong cries and tears."
VOL. HI. 6
42 EXPOSITION OF THE Chap. 5.
He prayed (fi^levfo-lepov) "with more vehement inten- tion" of mind .ind body. For the word denotes not a degree of the actings of grace in Christ, as some have imagined, but the highest degree of earnestness in the acting of his mind and body, another token of that wonderful conflict wherein he was engaged, which no heart can conceive. This produced that preternatural pw^eat, wherein (fipoixfjo/ aiixulog) thick drops of blood ran from him to the ground. See Psa. xxii, 4. Some would place the cause of this agony, in those previous apprehensions he had of the corporal sufferings which were to come upon him. Where then is the glory of his spiritual strength and fortitude? Where the heauty of the example he set before us? His outward suffer- ings were indeed grievous; but yet considered merely as such, they were beneath what sundry of his mar- tyrs have been called to undergo for his name's sake. And yet w' e know that many, yea, through the power of his grace, most of them in all ages, have cheerfully, joyfully, and without the least consternation of spirit, undergone the most exquisite tortures. And shall we imagine that the Son of God, who had advantages for his suppoit and consolation infinitely above whai they liad, should be given up to this tremendous conflict, wherein his whole nature was almost dissolved, out of a mere apprehension of those corporal sufferings which were coming on him? Were these what deprived his mind of refreshments and consolations? God forbid, that we should have such mean thoughts of what he was, of w^iat he did, of what he suffered. There were other causes of these things, as we shall see immedi- ately. Again; on the cross itself it is said, {uva^ov^ae <pwvv^ ^xeyuM, Matt, xxvii, 46.) "he cried with a loud voice;" that is, plainly, "he prayed {y^era ^ipuvyViQ i(t%\j- pe?f) 'in^Hh a great outcry, ^^ or loud voice with a strong
VER.r. EPISTLE TO THE HEBREWS. 43
cry. This was the manner of the sacerdotal prayers of Christ, with respect to his oblation; but the other part which expressed his intercession, as founded on his offering, he performed with all calmness and se- dateness of mind, with all assurance and joyful glory, as if he were actually already in heaven, John xvii. If therefore we compare the 22d Psalm, as explained by the evangelist and our apostle, with the 17th of John, we shall find the abovementioned double sacerdotal prayer of our Savior in behalf of the whole church, pointed out in the clearest manner. He offered up prayers and supplications with strong cries and "■tears."'^ His "tears," indeed, are not expressly mentioned in the sacred story; but weeping was one of those infir- mities of our nature which he was subject to, John xi, 35, "Jesus wept." He expressed his sorrow thereby: and now being in the greatest distress and sorrow that reached to the soul, we may well judge that he pour- ed out tears with his prayers, as here directly men- tioned. So did he here offer up himself through the eternal Spirit.
§7. Fourthhj. The object of this offering of Christ: he to whom he offered up prayers and supplications, was, "He that w'as able to save him from death;" that is, God. "To him who was a6/e." Ability or power is either natural or moral: natural power is strength and active efficiency; in God, omnijiotency . Moral power is right and authority; in God, absolute sove- reignty. And the Lord Christ hath icspect to the ability or power of God in both these senses; in the former, as that which he relied upon for deliverance; in the latter, as that to which he submitted himself. The former was the object of his faith, that God by the greatness of his power could support and deliver him. The latter was the object of his fear^ as to the
44 EXPOSITION OF THE Chap. 5.
dreadful work which he had undertaken. Now be- cause our apostle is upon the description of that frame of heart, and those actings of soul, wherewith our High Priest offered himself for us to God, which was with prayers and supplications, accompanied with strong cries and tears; I shall consider from these words three things:
First, What were the general causes of the state and condition wherein Christ is described by our apos- tle, and of the actings ascribed to him therein.
Secondly, What were the immediate effects of the sufferings of our Lord in his own soul.
Thirdly, What limitations are to be assigned to them.
§8. First. The general causes of this wonderful state and condition.
He considered God at that instant as the Supreme Rector and Judge of all, the author of the law, and its avenger; who had power ot life and death, as the one was to be destroyed and the other inflicted according to the law. He now considered God as actually put- ting the law in execution, having absolute power and authority to give up to the sting of it, or to save there- from. God represented himself to him first, as attend- ed with infinite holiness, righteousness, and severity, as one that would not pass by sin, nor acquit the guilty; and then as accompanied with supreme or sovereign authority over him, the law, life^ and death. He con- sidered death, not naturally as a separation of soul and body, nor yet merely as a painful separation; biit he looked on it as the curse of the law, due to sin, inflict- ed by God as a just and righteous judge. Hence he himself is said to be made a curse, Gal. iii, 13. Thi& curse was now coming on him as the sponsor or surety of the new covenant. For although he considered
Ver. r. EPISTLE TO THE HEBREWS. 45
himself, and the effect of things upon himself, yet he offered up these prayers as oui' Sponso7% that the work of mediation which he had undertaken might have a good and blessed issue.
§9. From hence we may take a view of that frame of soul which our Lord Jesus Christ was in when he offered up prayers and supplications with strong cries and tears, considering God as he who had authority over the law, and the sentence of it that was about to be inflicted on him. Some have thought that upon the confidence of the indissolubleness of his person, and the actual assurance, which they suppose he al- ways had of the love of God, his sufferings could have no effect oi fear, sorrow, trouble, or perplexity, on his soul, but only what respected the natural endur- ing of pain and shame, which he was exposed to. But the scripture gives us another account of these things; it informs us, that "he began to be afraid, and sore amazed," that "his soul was heavy and sorrowful to death," that he was in an agony, and afterwards cried out, "My God, my God, why hast thou forsak- en me?" under a sense of divine dereliction. There was indeed a mighty acting of love in God tow^ards us in giving up his Son to death for us; and there were always in him, a great love to the person of his Son, and an ineffable complacency in his mediatorial obe- dience, especially that which he exercised in his suffer- ings. But yet the curse and punishment which he underwent, was an effect of vindictive justice, as such did he look upon it; whatever was due to us from the justice of God, and sentence of the law, he under- went and suffered, which was the cause of the state and condition of Christ here described.
§10. Secondly. The effects of his sufferings in him- self may be teduced to these two kinds:
0 EXPOSITION OF THE Chap. 5.
1. 'tiis dereliction. He was under a suspension of the comforting influences of his relation to God. Hence was a part of that cry, -'My God, my God, why hast thou forsaken me?" And from hence, he was filled with "heaviness and sorrow." He says of himself, that his "soul was exceeding sorrowful even to death;'^ Matt, xxvi, 38, which expressions declare a sorrow that is absolutely inexpressible. And this sor- row was the effect of his penal desertion; for sorrow was the life of the curse. And this dereliction pro- ceeded hence, in that, all communications from the di- vine nature to the human, beyond subsistence, were voluntary.
2. He had an intimate sense of the wrath and dis- pleasure of God against the sin that was then imputed to him. All our sins were then caused, by an act of divine and supreme authority, to meet on him; or "God laid on him the iniquity of us all," Isa. liii, 6. Even all our guilt was imputed to him, or none of the punishment due to our sins could have been justly inflicted on him. In this state of things — in that great hour, and wonderful transaction of divine wis- dom, grace, and righteousness, whereon the glory of God, the recovery of fallen man, with the utter con- demnation of Satan, depended — God was pleased for a while — to hold the scales of justice in an equipoise; that the turning of them might be more conspicuous and glorious. In the one scale, as it were, there was the weight of the first sin and apostasy from God, with all its consequents, covered with the sentence of the law, and the curse of vindictive justice; a weight that all the angels in heaven could not stand under one moment: — In the other, were the obedience, holi- ness, righteousness, stnd penal sufferings of the Son of God, all having weight and worth from the infinite
Ver. r. EPISTLE TO THE HEBREWS. 47
dignity and worthiness of his divine person. Infinite justice kept these things for a season at a poise, until the Son of God, as our Great High Priest, by "his prayers, tears, and supplications" prevailed.
§il. Thirdly, As to the limitations of the effects of Christ's sufferings with respect to himself, we may conclude in general; (1.) That they were such only as were consistent with absolute purity, holiness, and freedom from the least appearance of sin. (2.) Not such as did in the least impeach the glorious union of hisna- tures in the same person: nor (3.) Such astook off from the dignity of his obedience, and the merit of his suffer- ings; but were all necessary thereto. But then (4.) as he underwent whatever is grievous, dolorous, and afflic- tive, and penal in the wrath of God, and sentence of the law executed; so these things really wrought in him sorrow, amazement, anguish, fear, dread, with the like penal effects of the pains of hell; from which cause it was that he offered up "prayers and supplications with strong cries and tears, to him that was able to save him from death;" the event of which is described in the last clause of the verse.
§12. "And was heard in that which he feared." To be heard in scripture signifies either to be accepted in our requests — or to be answered in them. In the fust way there is no doubt but the Father heard the Son always, John xi, 42. But our inquiry is here, how far the Lord Christ was heard in the latter way, so heard as to be delivered from what he prayed against, Concerning this observe, that the prayers of Christ in this matter were of two sorts:
1. Conditional; Such was that prayer for the pas- sing of the cup from him, Luke xxii, 42, "Father, if thou wilt, let this cup pass from me." Christ could not have been a man and not have an extreme aver-
48 EXPOSITION OF THE Chap. 5.
sion to the things that were coming upon him. Nothing is suffering, nor can be penal to us, but what is grievous to our nature; but his mind was fortified against the dread and terror of nature, so as to come to a perfect composure in the will of God: "neverthe- less, not my will but thine be done." He was heard herein, so far as he desired to be heard. For although he could not but desire deliverance from the whole as he was a man; yet he desired it not absolutely; he was wholly subjected to the will of God.
2. Absolute; The chief and principal supplications that he offered up to him who was able to save him from death were absolute, and in them he was abso- lutely heard and delivered. For upon the presenta- tion of death to him, as attended with the wrath and curse of God, he had deep and dreadful apprehensions of it; and he well knew how unable the human nature was to undergo it, and prevail against it, if not might- ily supported and carried through by the power of God. In this condition, it was part of his obedience, it was his duty to pray, that he might be delivered from the absolute prevalency of it, that he might not be cast in his trial, that he might not be confounded nor condemned. This he hoped and believed, and therefore prayed absolutely for it, Isa. i, 7, 8, and he was absolutely heard. For it is said;
§13. "■He was heard (cto tvi? evXufieiug) from his fear.^^ The word here used is in a singular construc- tion of speech, and is itself of various significations. Sometimes it is used for a religious reverence; but such as hath the fear of evil joined with it; Frequent- ly it signifies fear itself, such as is accompanied with a reverential care, and holy circumspection. The adjec- tive {evTiulivjg) every where denotes a religious fear, chap, xi, 7. We render the verb in its participial
Ver. 7/ EPISTI.E TO THE HEBREWS. 49
form, (evKulivi^etg) by moved with fear; that is, a rev- erence of God mixed with a dreadful apprehension of an approaching judgment. And the use of the prep- osition {u%o)from, added to [eK^um^&etg] heard, is also singular; (auditus ex metu) ''heard from his fear." Therefore is this passage so variously interpreted. Some read it, he was heard "because of his reverence," or reverential obedience to God. Some would have the reverence intended to relate to God; the reveren- tial respect that God had to him; God heard him '^from the holy respect'' he had for him. But these things are fond, and suit not the design of the place. Others render it, (prometu) "out of fear." And because heard "from fear," is an expression some- what harsli, they explain (auditus) "heard" by (libera- ills) "delivered" from fear; and this is not improper: So Grotius; Cum mortem vehementer perhorrescere^ ic hoc ex auditus fult ut ah isto metu liberaretur. In this sense fear internal and subjective is intended; God relieved him against his fear, removing it by strengthening and comforting him. Others by fear intend the thing feared, which sense our translators follow. He was "heard," that is, ''delivered from the things which he feared as coming upon him." And to deny that the soul of Christ was engaged in an ineffable conflict with the wrath of God, that his faith and trust in God were tried to the utmost by the opposition made to them, by fear, dread, and a terri- ble apprehension of Divine displeasure due to our sins, is to renounce the benefit of his passion, and to turn the whole of it into an empty show.
§14. (III.) It remains that we consider the obser- vations which these words afford us for instruction, wherein also their sense and import will be farther explained.
VOL. III. " 7
50 EXPOSITION OF THE Chap. 5.
Obs. 1. The Lord Jesus Christ himself had a time of infirmity in this world. It is true, his infirmities were all sinless, but all troublesome and grievous. By them he was exposed to all sorts of temptations and sufferings, which are the two springs of all that is evil and dolorous to our nature. And thus it was with him, not for a few days, or a short season only, but during his whole course in this world. This the story of the gospel gives us an account of, and the instance of "bis offering up prayers with strong cries and tears," puts out of all question. These things were real, and not acted to make a mere representation of them. And of this he himself testifies. Psalm xxii, 6, 7, "I am a worm, and no man; a reproach of men, and des- pised of the people: all that see me laugh me to scorn:'' How can the infirmities of our nature, and a sense of them, be more emphatically expressed? So, Psalm Ixix, 20, ''Reproach hath broken my heart, and I am full of heaviness; I looked for some to take pity, but there was none; and for comforters, but I found none." Let us not then think it strange, if we have our season of weakness and infirmity in this world; whereby we are exposed to temptation and suffering. Apt we are to complain; the whole nation of professors is full of complaints; one is in want, straits, and poverty; another in painandavariety of troubles; some are in dis- tress on account of their relations; some are persecuted, some are tempted, some are pressed with private, some with public concerns; some sick, and some weak, and some are fallen asleep. And these things are apt to make us faint, to despond, and be weary. I know not how others bear up their hearts and spirits; for my part, I have much ado to keep from continual longing after the embraces of the dust and shades of the grave^ as a curtain drawn between us and everlasting rest-
Ver. 7. EPISTLE TO THE HEBREWS. 5f
In the mean time, every momentary gourd that inter- poseth a little between us and the wind and sun, is too much valued by us. But what would we have? Do we consider what and where we are, when we think strange of these things? These are the "days of our flesh," wherein these things are both due to us, and unavoidable; "Man is born to trouble as the sparks fly upward," Job v, 7. Our only relief in this condi- tion, is, a due regard to our great Example; what he did, how he behaved himself in "the days of his flesh," when he had more difliculties and miseries to conflict with than we all. His patience was immoveable in all; "he did not cry (with a murmuri; g discontent,) nor lift up, nor cause his voice to be heard in the streets," Isa. xlii, 2. Whatever befell him he bore it quietly and patiently. Being buffetted, he threatened not; being reviled, he reviled not again. As a sheep before her shearers is dumb, so he opened not his mouth. The whole life of Christ was a life of submis- sion and trust in God. To tins he added earnest fer- vent prayers and supplications.
§15. Obs. 2. A lite of glory may ensue after a life of infirmity. If, sath our apostle, we have hope in this life only, then we are of all men the most miser- able. For besides, that we are obnoxious t the same common infirmities within, and calamities without with all other men, there is always a peculiar sort of dis- tress that they are exposed to who live godly in Christ Jesus. But there is nothing can befall us, (unbelief excepted) but what may issue in eternal glory.
10. Ohs. 3. The Lord Christ is no more now in a state of weakness and tempt tions; the "days of his flesh" are past and gone; Rt v, i, 18, "I am he that liveth, and was dead, and behold I am alive for ever- more." The^tate of infirmity and weakness, wherein
5g EXPOSITION OF THE Chap. 3.
he was obnoxious to death, is now past, and he "lives for evermore." Henceforth he dieth no more, death hath no more power over him; nor any thing else that can give him the least trouble. With his death ended <'the days of his flesh." His revival, or return to life, was into absolute, eternal, unchangeable glory. He is indeed still hated as much as ever, maligned as much as in the days of his flesh; and in his concerns on earth, exposed to the utmost power of hell and the world. But he laughs all his enemies to scorn, he hath them in derision, and in the midst of their wise counsels, and mighty designs, disposes of them, and all their undertakings, to his own ends and purposes, not theirs: he is pleased indeed as yet to suffer, and to be persecuted in his saints and servants, but that is from a gracious condescension, by virtue of a spiritual union, not from any necessity of state or condition, And some may hence learn how to fear him, as others to put their trust in him.
§17, Obs. 4, The Lord Christ filled up every season with the proper duty of it. The "days of his flesh" were the only season wherein he could offer to God, which he accordingly did. Some would not have Christ offer himself until he came to heaven; but then the season of offering was past. Christ, was to use no ^'strong cries and tears" in heaven, which yet were necessary concomitants of his oblation. Then only was his body capable of pain, his soul of sorrow, his nature of dissolution, all which were necessary to this duty. Then was he in a condition wherein faith, and trust, and prayers, and tears, were as necessary to him- self as to the perfection of his offering.
§18. Obs, 5. The Lord Jesus Christ, in offering himself for us, labored and travailed in soul to bring the work to a good issue. An hard labor it was, h^
Ver. 7. EPISTLE TO THE HEBREWS. 5S
went through it with fears, sorrows, tears, outcries, prayers, and humble supplications. This is called (1U?£<3 ''Dj;) the pressing, weary, lahorious travail of his soul, Isa. liii, 11. He labored, was straitened, and pained to bring forth his glorious birth. Let us take a little prospect of this travail of the Redeemer's soul.
1 . All the holy natural affections of his soul were filled and extended to the utmost capacity, in acting and suffering. The travail of our souls lies much in the engagement and actings of our affections. Who is there that hath been acquainted with great ^ear^, great sorrows, great desires, &c. who knows it not? These had now their sails filled in Christ, and that about the highest, noblest, most glorious objects that they are capable of.
2. All his graces, the gracious qualifications of his mind and affections, were in like manner in the height of their exercise. Both those whose immediate object was God himself, and those which respected the church, were all of them excited and engaged. As faith and trust in God; for he was to give an instance of the excellency o^ faith, rising above the instance of provo^ cation there was in the unbelief of our first parents, whereby they fell from God. Love to mankind; as this in his divine nature was the peculiar spring of that infinite condescension whereby he took our na- ture on him for the work of mediation, Phil, ii, 6, 8, so it wrought mightily and effectually in his human nature in the whole course of his obedience, but espe- cially in his offering himself to God for us. Hence >vhere there is mention made of his "giving himself for us," which was in the sacrifice of himself, commonly the cause of it is expressed to have been his love. The Son of God 'gloved me, and gave himself for me," Gal.
5# EXPOSITION OF THE Chap. 5.
ii, 20. "Christ loved the church, and gave himself for it," Ephes. V, 25, 26. "He loved us, and washed us from our sins in his own blood," Rev. i, 5. With this love his soul now travailed, and labored to bring forth the blessed fruits of it. The workings of this love in the heart of Christ, during his great trial, whereby he balanced the sorrow and distress of his sufferings, no tongue can express, no heart can conceive. Zeal for the glory of God; zeal is the height of careful, solicitous love. The love of Christ was great to the souls of men; but the life of it lay in his love to God and zeal for his glory. This he now labored in, that God might be glorified in the salvation of the elect. This was committed to him, and concerning this he took care that it might not miscarry. The highest exercise of obedience to God: it is observed as the height of his condescension, that "he was obedient to death, the death of the cross," Phil, ii, 8. This was the highest in- stance of obedience that God ever had from a creature, because performed by him who was God also, and therefore was an abundant compensation for the diso- bedience of Adam, Rom. v, 19. So did he travail in the exercise of grace.
3. He labored also with respect to that conjliience of calamities, distresses, pains, and miseries, which was upon his whole nature. In that death of the body which he underwent, and the manner of it, much of the curse of the law was executed. Hence our apos- tle proves that he was made a curse for us, from that of Moses, "Cursed is every one that hangeth on a tree-^^ Gal. iii, 13, Deut. xxi, 22, 23; for the ignominy of being "hanged on a tree," was peculiarly appointed to represent the "execution of the curse" of the law on Jesus Christ, who "in his own body bore our sins up- on the tree," 1 Pet. ii, 24, And herein lies no small
Ver. r. EPISTLE TO THE HEBREWS. 55
mystery of the wisdom of God. He would have a resemblance of the sufferings of Christ among them that suffered under the sentence of the law; but in the whole law there was no appointment that any one should be put to death by being "hanged." Now as God foreknew, that at the time of the suffering of Christ the Jewish nation would be under the power of the Romans, and that the sentence of death would be inflicted after their manner, which was by being nailed to, and "hanged on a cross," he ordered for a prefiguration of it, that some great transgressors, as blasphemers, and open idolaters, after they were ston- ed, should be ''hanged upon a tree," to make a declar- ation of the curse of the law inflicted on them. Hence it is peculiarly said of such a one, "He that is hanged on a tree is the curse of God;" because God did there- in represent the suffering of Him, who underwent the whole curse for us.
And in this manner of his death sundry things con- curred; and among these, may we not consider it as a natural sign of his readiness to embrace all sinners that should come to him. his arms, as it were, being stretched out to receive them? Isa. xliii, 22, and Ixv, 1: and also as a moral token of his condition, being left, as one rejected of all, between heaven and earth for a season; but yet really interposing between heav- en and earth, the justice of God and the sins of men, to make reconciliation and peace? Eph. ii, 16, 17. And may we not consider it as the accomplishment of sundry types; as of him who was "hanged on a tree," as cursed of the Lord? Deut. xxi, 22; Of the brazen serpent, which was lifted up in the wilderness? John iii, 14, xii, 32; Of the tvave offering? Exod. xxix, 26 During all these things there was continually in his eye that unspeakable glory wliich was set before him.
36 EXPOSITION OF THE Chap. 5.
of being the repairer of the breaches of the creation — the recoverer of mankind — the captain of salvation to all that obey him — the destruction of Satan, with his kingdom of sin and darkness — and in all, the great restorer of divine glory, to the eternal praise of Jeho- vah. Whilst all these things were in the height of their being transacted, is it any wonder that the Lord Christ labored and travailed in soul, according to the description here given of him?
19. Obs. 6. The Lord Jesus at the time of his sufferings, considering God as the sovereign Lord of life and death, as the Supreme Rector and Judge of all, casts himself before him with most fervent prayers for deliverance from the sentence of death and curse of the law. This gives the true account of the deport- ment of our Savior in his trial here described. There are two great mistakes about his sufferings, and the condition of his soul therein. Some place him in that security, in that sense and enjoyment of divine love, that they leave neither room nor reason for the fears, cries, and 'wrestlings here mentioned; as if there was nothing real in all this transaction, but all things were alone rather for ostentation and show: for, they sup- pose, if Christ was alvvavs in a full comprehension of divine love, and that in the light of the beatific vision, what can these conflicts and complaints signify? Oth- ers grant that he was in real distress and anguish; but^ say they, it was merely on account of those outivard sufferings which were coming on him. But thiS, as we observed before, is an intolerable impeachment of his holy fortitude and constancy of mind; for the like outward things have been undergone by others, with- out any tokens of such consternation of spirit. Where- fore to discern aright the true frame of the spirit of Christ, with the intenseness of his cries and supplica-
Ver. 7, EPISTLE TO THE HEBREWS, 57
tions, the things before insisted on are duly to be con- sidered. Hence infer;
§20. How great a matter was it to make peace with God for sinners, to make atonement for sin, and estab- lish our reconciliation with God. This is the life and spirit of our religion, the centre wherein all the lines of it meet, Phil, iii, 8—10, 1 Cor. ii, 2, Gal. vi, 14. And those by whom a constant consideration of it is neg- lected, are strangers to the animating spirit of that reli- gion which they outwardly profess; and therefore Satan employs all his artifices to divert the minds of men from exercising faith and a due meditation on it. To this cause we ascribe much of the devotion of the Ro- manisfs, which effectually draws off the mind not only from a spiritual contemplation of the excellency of Christ's offering, and its glorious benefits, but also from the rational compiehension of the truth of the doctrine concerning what he did and suffered.
Oh the other hand, the Socinians please themselves and deceive others, with a vain imagination, that there was no such tmrk to be done. If we may believe them, there was no atonement to be made for sin, no expia- tory sacrifice to be offered, no peace thereby to be made with God, no compensation to his justice, by answering the sentence and curse of the law due to sin. But surely, if they had not an unpardonable mixture of confidence and dexterity, they could not find out evasions against so many express divine testi- monies as are directly opposite to their fond imagina- tion, even tolerably to satisfy their own minds; or to suppose that any man can with patience bear the ac- count they must give of the agency, prayers, cries, tears, fears, wrestling, and travail of the soul of Christ on their supposition. But we may pass them over at present as express enemies of the cross of Christ; that is, of that
VOL. til. ' 8
^ EXPOSITION OF THE Chap. 5.
cross whereby he "made peace with God for sinners," Ephes. ii, 14 — 16.
Others there are, who by no means approve of any diligent inquiry into these mysteries. Our whole duty, according to them, is to be conversant in morality: but as for this fountain of grace; this basis of eternal glory; this demonstration of divine wisdom, holiness, right- eousness, and love; this great discovery of the purity of the law, and vileness of sin; this first, great, princi- pal subject of the gospel, and motive of faith and obe- dience; this root and cause of all peace with God; all sincere and uncorrupted love towards him; of all joy and consolation from him — they think it scarcely de- serves a place among the objects of their contempla- tions. But such as are admitted into the fellowship of the sufferings of Christ, will not so easily part with their immortal interest therein: yea, I fear not to say it, that he is likely to be the best, the most humble, the most holy and fmitful Christian, who is most dili- gent in spiritual inquiries into this great mystery of reconciliation by the blood of the cross, and in the ex- ercise oi faith about it. Nor is there any such power- ful means of preserving the soul in a constant abhor- xfence of sin and watchfulness against it, as a due apprehension of what it cost to make atonement for it. And v.'e may also learn hence,
iofi§21. 1. That a sight and sense of the wrath of God due to sin, will be full of dread and terror, and will put men to a great conflict with wrestling for deliverance. We find how it was with our Lord in that condition; and such a view of the wrath of God all men will be brought to, sooner or later. There is a view to be had of it in the curse of the law at present; but there will be a more terrible display of it in the execution of that curse at the last day, and no way is there to obtain a
Ver. 8. EPISTLE TO THE HEBREWS. 59
deliverance from either, but by obtaining a spiritual view of it in the cross of Christ, and acquiescing by*' faith in that atonement. Hence observe, '
§21. 1. In all the pressures that were on the Lord Jesus Christ, in all the distresses he had to conflict with in his suffering, his faith for deliverance and suc- cess was firm and unconquerable: this was the ground he stood upon in all his prayers and supplications.
2. The success of our Lord in his trials, as our head and surety, is a pledge and assurance of success toufe in all our spiritual conflicts. ^^
VERSE 8,
Though he tvere a Son, yet learned he obedience by the things which he suffered.
§1- Introduction and dependence of the words.- $2, 3.- Their explanation. §4 (I) The obedience of Christ. §5. (II.) His learning it. §6. (III.) By what means \7 (IV ) Observations 1 Infinite love prevailed with the Son of God to suffer for us. §8. '-'.Notwithstanding al! his sufferings, Christ was still the Son of God §9 3. \ practical experience of obedience, in some cases, will cost us dear. §10. Other observations.
§1. L HE things discoursed in the foregoing verse seem to have an inconsistency with the account given us concerning the person of Jesus Christ, at the en; trance of this epistle. For he is therein declared to be "the Son of God," and that in such a glorious man- ner as to be deservedly exalted above all the angels in heaven. He is so said to be the Son of God, as to be "the brightness of the Father's glory, and the express image of his person," even partaker of the same nature with him; God, by whom the heavens were made, and the foundations of the earth were laid, chap. 1, 8 — 10. But here he is represented in a low, distressed condition, humbly begging for his life, and pleading with strong cries and tears before Him \yho was able
60 EXPOSITION OF THE Chap. s.
to deliver him. These things might seem to the He- brews, and indeed are to many to this day, a stone of stumbling and a rock of offence; they are not able to reconcile them in their carnal minds. Wherefore since it is by all acknowledged, that he was really in the low, distressed condition here described, they will not allow that he was the "Son of God," in the way declar- ed by the apostle; but invent other reasons of their own, for which he should be so termed. The aim of the apostle in this place is not to refute the objections of infidels, but to build up the faith of believers in the truth and reason of these things. For he doth not only manifest that they are all possible, on account of his "participation of flesh and blood," who was him- self the eternal Son of God, but also that the whole of his humiliation and distress was necessary with re- spect to the office which he had undertaken to dis- charge.
§2. (K«/Tep, Qiiamvis, tametsi) although; an adver- sative, with a concession. An exception may be sup- posed to what was before delivered; if he were a Son, how came he to pray and cry, so as to stand in need of help? But, saith the apostle, although he was a Son, yet these otlier things were necessary. And according to the apostle's usual mode of reasoning in this epistle, there is also a prospect in this word towards the neces- ity and advantage of his being brought into the con- dition described; which in our translation is supplied by the addition of "^/e^"
{tm wv) He was a Son; and yet, "being a Son;" that is, such a Son as we have described, or, that Son of God. It was no singular thing for a son or child of God by adoption to be chastised, to suffer, and thereby to be instructed to obedience. He therefore speaks not of him as a son on any account, or such as
Veh. 8. EPISTLE TO THE HEBREWS. 61
any mere creature can claim an interest in; but he was God's ^*own Son," Rom. viii, 32, the "onhj begotten of the Father," John i, 14, who was also "in the form of God,^^ Phil, ii, 7. That he should do the things here spoken of, is great and marvellous; therefore it is said, he did thus, "although he was a son." Here is implied both the necessity of doing what was here ascribed to him, and his love, that he would submit to this condi- tion for our sakes. On his own account no such thing was required, or any way needful to him; but for our sakes (such was his love) he would do it, "although he was a Son." Besides, whereas the apostle is compare ing the Lord Christ as an high priest, with Aaron and those of his order, he intimates a double advantage which he had above them — That he was a 5o?2, whereas they were servants only; as he had before expressed the same difference in comparing him with Moses, chap, iii, 4 — 6 — That he learned obedience by what he suffered, which few of them did, and none of them in the same manner.
§3. As to the phraseology; («(})' uv) "from the things," seems to be put for {e^ olv) "out of bij, from, the things." And moreover, there is an ellipsis in the words — "by the things which he suffered." There is some correspondence in the whole to that ancient saying, (t« Tra^v^ixulx (xa^yitictla) "afflictions are instruc- tions."
Three things we are to inquire into: (1.) What is the obedience which is here intended. (2.) How Christ is said to learn it. (3.) By what means he did so.
§4. (I.) "He learned obedience" (vTray.cvi) an "obe- diential attendance" to the authoritative commands of another; the word originally signifying to "hear;" hence to hearken, or to hear^ is frequently used in
62 EXPOSITION OF THE Chaj. 5.
scripture for to obey, and to refuse to hear is to be stubborn and disobedient, because obedience respects the commands of another, which we generally receive by hearing. The term {vrcty-ov) therefore, imports an obediential compliance with the commands of anoth- er, when we hear and thereby know them. This obedience in Christ was two-fold:
1. General, in the whole course of his holy life in our world: every thing he did was not only materi- ally holy, but formally obediential: he did all things, because it was the will of God that he should. And this obedience to God was the life and beauty of the holiness even of Christ himself; but yet this is not the obedience here peculiarly intended, although no part of it can be absolutely excluded from the present con- sideration. For whereas this obedience hath respect to suffering, "he learned it from the things that he suffered;" his whole life was a life of suffering. One way or other he suffered in all that he did. His state in this world was a state of humiliation and exinani- tion, which things have somewhat of suffering in their nature. His outward condition in the world was low and indigent, from which sufferings are inseparable. And he was in all things exposed to temptations, and all sorts of oppositions from Satan and the world, which also added to his sufferings.
2. But yet, there was a peculiar obedience of Christ, which is intended here in an especial manner. This was his obedience in dying, and in all things that tended immediately thereto. He became "obedient to death, even the death of the cross ;^' for this com- mandment had he of his Father, that he should "lay down his life;" and therefore did it in a way of obe- dience. And this obedience to the command of God for suffering and dying, is what the apostle here re-
Ver. 8. EPISTLE TO THE HEBREWS. 63
spects. With regard to this all-momentous event, he said of old, "Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God," Psal. xl, 7, 8, which was in offering himself a sacrifice for us, as our apostle declares, Heb. x. 9, 10. And concerning the things which befell him herein, he says, "he was not rebellious, but gave his back to the smi- ters, and his cheeks to them that plucked off the hair," Isa. 1, 6.
§5. (II.) Concerning this obedience, it is said, that (f/Aafif) he learned it. The word (|x«v6«vw) signifies to learn as a disciple; with a humble, willing subjection to, and a ready reception of the instructions given: but of Christ it is said here, he '-learned obedience;" not that he "learned to obey;" which distinction will give us light into the meaning of the whole. For to "learn obedience," may have a three-fold sense:
1. To learn it materially, by coming to know that to be our duty, which before we knew not, or at least did not consider as we ought. So speaks the Psalmist: '^Before I was afflicted I went astray, but now have I learned thy commandments." God, by his chastise- ments, and while he was under the correcting rod, taught him the duties he required of him, and what diligent attendance to them was necessary for him. But thus our Lord Jesus Christ neither did nor could learn obedience; for he knew beforehand what he was to do and to undergo. And the law of the whole of it was "in his heart;" no command of God was ne'UD to him, nor ever forgotten by him.
2. To learn it formally; that is, to be guided, in- structed, directed, and helped in the various acts of the "obedience" required. I'his is properly to "learn to obey;" so it is with us, who are rude and unskilful in holy obedience; we learn (and that, alas! but impcr-
t)4 EXPOSITION OF THE Chap. 5.
fectly at best) partly by the word, partly by afflictions, as God is pleased to make them effectual. But thus the Lord Jesus neither did, nor could learn obedience. He had a constant fulness of grace always inclining, directing, guiding, and enabling him to all acts of obe- dience. Being full of grace, truth, and wisdom, he was neve?' at a loss for what he had to do; nor wanted any thing of a perfect readiness of mind and will for its performance. Wherefore,
8. He can be said to Hearn obedience'' only on the account of having an experience of it in its exer- cise. So a man knoweth the taste and flavor of meat by eating it. As our Savior is said to "taste of death;" or to experience what was in it, by undergoing it: the •'obedience" he learned was a submission to undergo great, hard, and teiTible things, accompanied with pa- tience and quiet endurance under them, and faith for deliverance from them. This he could have no "ex- perience" of, but by suffering the things he was to un- dergo, and the exercise of his grace. Thus he "learn- ed obedience," or experienced in himself what difficul- ty it is attended with. And this way of his learning obedience is that which is so useful to us, and so full of consolation; for if he had only known obedience, though never so perfectly in the notion of it, what re- lief could have accrued to us from it? How could it have been a spring of suitable compassion towards us? But now, whereas he himself took, in our person, /wW experience of the nature of that special obedience which is yielded to God in a suffering condition, what difficulty it is attended with, what opposition if made to it, how great an exercise of grace is required in it, he is constantly ready to give us relief, as the matter rcquireth.
Ver. 8. EPISTLE TO THE HEBREWS. 65
§6. (III.) We have, in the last place, the way or means of his learning obedience, («(?)' m £7ra6f ) ^'froin the things that he suffered,''^ we cannot exclude from hence any thing that Christ suffered; but seeing the apostle treats of him as an High Priest, and with a special respect to his offering, the "suffering of death" must be principally intended. Sufferings, in their own nature, are not instructive. All things that come outwardly upon us are (fvt twv fxe^av) indifferent^ in this sense, that they may be either abused or improved. But in believers they give occasion to the exercise of those graces wherein our obedience then consisteth. So from them, or by them, did our Lord learn obe- dience; for by reason of them he had occasion to exer- cise the graces of humility, self-denial, meekness, pa- tience, faith, &c. which were habitually resident in his holy nature. To which we must add the considera- tion of a sinless person suffering for sinners, "the just for the unjust," which was peculiar to Christ, and of which we can have no experience. We now proceed to the observations:
§7. (IV.) Obs. 1. Infinite love prevailed ^vith the Son of God to lay aside the privilege of his infinite dignity, that he might suffer for us and our redemp- tion. '-Although he was a Son, yet he learned," 6cc. The name of "Son" cameth with it infinite dignity, as our apostle proves at large, chap, i, 3, 4, &c. Nor could the whole creation divest him of it. But he voluntarily laid aside the consideration, advantage, and exercise of it, that he might suffer for us. This our apostle fully expresseth, Phil, ii, 5 — 8, "Let this mind be in you, which was also in Christ Jesus; who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and w^^
V«I.. UT. §
66 EXPOSITION OF THE Chap. 5
made in the likeness of men: and being found in fash- ion as a man, he humbled himself, and became obe- dient unto death, even the death of the cross." And here we may,
(1.) As it were, lose ourselves in an holy admira- tion of this infinite love of Christ. Our apostle prays for the Ephesians, that they might be "able to com- prehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge," Eph. iii, 18, 19. This, it seems, is the design and endeavor of all saints, — to come to an acquaintance with, or to live in contem plation of the love of Christ. Which way soever we exercise our thoughts about it, there is still a suitable object for them; and yet he so prays for the knowledge of it, as to let us know that absolutely it is incompre- hensible; it '^passeth knowledge.''^ Then do we in our measure know the love of Christ, when we know that it "passeth knowledge;" and thereby we have the ben- efit and consolation of what we do not conceive, as well as of what we do. For as contemplation is an act of faith, with respect to our measure of compre- hension; so is admiration, with respect to what exceeds it. What way soever faith acts itself towards Christ, it will bring advantage and refreshment to the souL And we are never nearer Christ, than when we find ourselves — lost in an holy amazement at his unspeak- able love! — On the contrary,
(2.) Here we may, if I may so express it, find our- selves. The due consideration of this love of Christ is that alone which will satisfy our souls and consciences with the grounds of our acceptance in the presence of the Holy God. What will not this love, and its un- paralleled effects, prevail for? What can stand in its way?
Ver. 8. EPISTLE TO THE HEBREWS. ()7
§8. Obs. 2. Notwithstanding all his sufferings, Christ was still the Son of God. He had in them all the state of a son, and the love of a son. It is true, during the time of his suffering, a common eye, an eye of sense and mere reason, could see no appearance of this sonship. His outward circumstances rather eclip- sed than manifested his glory, Isa. liii, 2, 3. Hence he was to the world "a stone of stumbling and rock of offence," Rom. ix, 33. The comparative meanness of his condition, the poverty of his life, and shame of his death, proved an offence to both Jews and Gentiles. How could such a one be thought to be the Son of God? Besides, God himself laid his curse upon him, as it is written, "cursed is every one that hangeth on a tree." And in all this state of things, he speaks of him- self as one made so much beneath the condition of glory which was due to the Son of God, as that he was lower than any; "I am a worm and no man; a reproach of men, and despised of the people," Psalm xxii, 6. Yet during all this he was still the "Son of God;" hence it is said, that "God spared not his own Son, but delivered him up for us all," that is, to suffer- ing and death, Rom. viii, 32. And yet (great is the mystery of godliness!) in all he underwent, neither was the union of his nature dissolved; nor the love of the Father to him as a Son in the least impeached,
§9. Obs. 3. A practical experience of obedience to God, in some cases, will cost us dear; vve cannot "learn" it, but through "suffering." I intend not here the difficulties we meet with in mortifying the internal lusts and, corruptions of our nature; for these had no place in the example proposed to us: those only are fespected which come upon us from without. And it Is ai) especial kind of obedience also, wliich liolds Sjoqio
68 EXPOSITION OP THE Chap. 5,
conformity to the obedience of Christ, that is intend^ ed. Wherefore,
(1.) It must he singular; it must have somewhat in it that may in an especial manner turn the eyes of others towards it. A common cause of obedience, clothed with a commoni profession, may escape at an easy rate in the world. There seems to be somewhat singular in that expression; "He that will live godly in Christ Jesus," &c. 2 Tim. iii, 12. To live in Christ Jesus, is to live and walk in the profession of the gos- pel, to be a professing branch in Christ, (John xv, 2,) but of these there are two sorts; some that live '■^godlif^ in him; some branches that "bring forth fruit;" that is, in an eminent and singular degree. Every branch in the true vine hath that whereby it is distinguished from brambles and thorns; and eveiy one that lives in the profession of the gospel, hath somewhat whereby he is distinguished from the world and its ways. But there is a peculiar, a singular fruit-bearing in Christ, which will attract attention. So our apostle says, that they were made "a spectacle unto the world, to angels, and to men," by the especial ministry which was com- mitted to them, 1 Cor. iv, 9.
(2.) It is required that this obedience be universah J f there be in any one instance an allowed compliance with the world, or other enemies of our obedience, the trouble of it will he much abated. For men, by in- dulging themselves in any crooked steps, as it were, compound for outward peace; and when they obtain their aims, how greatly is it to their spiritual disadvan^ tage! But the gospel obedience which we refer to, is such as agrees in conformity to Christ in all things; and this will cost us dear. "Sufferings" will attend it. They that "live godly in Christ Jesus, shall suffer per- secution." For this kind of obedience will be observ-
Ve». 9. EPISTYLE TO THE HEBREWS. (y'g
ed in the world. It cannot escape observation because it is singular. And it provokes the world, because it is universal, and will admit of no compliance with it. And where the world is fu st roused, and then enragedy trouble and suffering of one kind or another will en- sue. If it do not bite and tear, it will bark and rage; and Satan will see enough in them to make them his especial mark. Yea, and God himself oftentimes de- lighteth to try eminent graces, where he endows any with them. For he gives them not merely for their peculiar advantage on whom they are bestowed, but that he kimself may have a revenue of glor}' from their exercise. We may further observe:
§10. 1 . Sufferings undergone according to the will of God, are highly instructive. Even Christ himself "learned" by the things that he suffered, and much more may we do so, who have much more to learn. God designs our sufferings to this end, and to this end he blesseth them. And this hath frequently been the issue of God's dealing with men; those who have suf- fered most, have been most afflicted, most chastised, have been the most humble, most holy, fruitful, and wise among them.
2. In all these things, both as to suffering, and learn- ing, or profiting thereby, we have a great example in the Lord Jesus Christ. As such he is proposed to us in all his course of obedience, especially in his suffer- ings, 1 Pet. ii, 21.
3. The love of God towards any, and the relation of any to God, hinders not but that they may undergo great sufferings and trials; Christ did so although "lie was a son." And this instance irrcfragably confirms our observation. For the love of God to Jesus Christ was singular and supereminent; he doth not love any with a love so much as of the same kind. The rtla-
70 EXPOSITION OF THE Chap. 6.
tion also of Christ to God was singular; none ever standing in the same relation to him, he being his "only begotten Son." And yet his sufferings and trials were singular also. No sorrows, no pains, no distresses of soul and body, no sufferings like his. And in the whole course of the scripture we may observe, that the nearer any have been to God, the greater have been their trials. For — There is not in such trials any thing that is absolutely evil, but are all such as may be ren- dered goody useful, yea in the event honorable and glorious. The love of God in its gracious emanations, abundantly compensates the temporal evils which any do undergo according to his will. And finally — The glory of God, which shall infallibly ensue upon all the sufferings of his people, is such a good in their esteem, as far surpasses any supposed evil in their sufferings.
VERSE 9.
.ind bein^ made perfect .^ he became the author of eternal salvation to all them that obey him.
^l. Introduction, and statement of the subject. $2. (I.) What Christ accom- plished by his sutferings, oti his own part. § ' — 5. (!I.) What with respect to believers §6. (Ill ) Ubservations. 1. All ihat befell Christ was necessary to l»is becoming the cause of eternal salvation to any. §7. 2. He alone is the principal cause of it. §8. 3. Salvation is confined to believers.
§1. The words and design of this verse have so great a coincidence with those of chap, ii, 10, that we shall have the less need to insist upon them; excepti ng wl^t is necessary to point out their relation to the con- text. The apostle, having declared the sufferings o f Christ, as our High Priest, in his offering of himself, with the necessity thereof, proceeds to declare what was effected thereby, and what was the special design of God therein; which was, that the Lord Redeemer
Ver, 9. EPISTLE TO THE HEBREWS. 71
might be every way fitted to be a perfect cause ofder- nal salvation to all them that obey him. There are therefore two things in the words, as accomplished in the sufferings of Christ:
Firsfy On his own part, that he might be "made perfect," with respect to the administration of his office in behalf of sinners.
Secondly, With respect to believers, that he might be to them an "author of eternal salvation."
§2. (I.) (TfAf/wfifif) "being perfected.''^ T^he word is sacred, and the sense of it here answers directly to its use, chap, ii, 10: {reheaaui) "to perfect by suffer* ing." Only there it is used actively, with respect to God the Father; it "became him to make perfect" the captain of our salvation; here it is ws^dipassiveUj, with respect to the effect of that act. The sum is, that it signifies to dedicate, to consecrate, to set apart by some kind of suffering or other. So the legal high priests were consecrated by the death and sufferings of the beasts offered in sacrifice at their consecration, Exod. xxix. But it belonged to the perfection of Christ as a Priest, that he be consecrated by his own sufferings; which was necessary both from the nahirc of his office, to which he was solemnly to be set apart, and to answer the types of the Aaronical priesthood. This alone hath any difficulty attending it; how th^ Lord Jesus can be said to be "consecrated by his own sufferings in his offering," when his offering itself was an act of that office to which he was consecrated? But I answer; that, seeing an external means of his conse- cration was necessary, it was impossible that he should be consecrated by any other sacrifice; any other offer- ing for the purpose would have been repugnant to the whole design of God, and destructive of the Redeem- er's office. ^Asain: he could not consecrate himself.
72 EXPOSITION OF THE Cha?. 5.
by an antecedent offering of himself (which would in- volve an absurdity;) it was therefore indispensably necessary, that he should be consecrated by the sacri- fice of himself, and the sufferings wherewith it was accompanied. But this was the only external means of his consecration, by way of evidence, that he was really consecrated by the acts of God the Father and himself before.
§3. (II.) Being thus consecrated [eytvelo] he was made, he became, or he was the ^^author^^ [aCliot;) a cause in general; and sometimes an efficient, at other times a meritorious cause is expressed by it. The apos- tle therefore hath respect to all the ways and means whereby the Lord Christ either procured salvation for us or doth actually bestow it upon us. — We may therefore consider him as the author of eternal salva- tion, either with respect to his acts whereby he procur- ed it; or with respect to the effects of them, where- by it is actually communicated to us; and when he is said to be the author of our salvation, nothing ap- pears necessary to be excluded whereby he is so. As the meritmious cause of our salvation, he is the author of it by his oblation and his intercession. And his oblation contains — Tiie satisfaction he made for sins, with the expiation of our guilt, and — the merit of his obedience, by which he procured this salvation for uSj Heb. ix, 24. On these two accounts was he in his oblation the author or cause of our salvation. He is so likewise on account of his intercession; for this is that way whereby, with respect to God, he makes effectual to us what he procured, Heb. vii, 23 — 27. But he is also the efficient cause of our salvation; in- as much as he doth it by his spirit, his grace, and his glorious power actually communicate and confer it upon us. He teacheth us the way of salvation, and leads us into it; he makes us meet for it, and saves
Ver. 9. EPISTLE TO THE HEBREWS. 73
us from the power of sin, quickening, enlightening, and sanctifying us; he preserves and secures it to us, gives an entrance into it, and assurance of it, in justifi- cation and peace with God. He will actually by his glorious power bestow upon us immoiial life and glory; or give us the full possession of this salvation. In all these respects, with those many other streams of grace, which flow from them, is Christ said to be the "author of our salvation."
§4. This salvation is said to be "eternal" — abso- lutely, comparatively, and emphatically. — AbsoluteUj; it is endless and unchangeable. By sin we had made ourselves obnoxious to damnation absolutely eternal; and if the salvation procured for us were not equally eternal, it would not be perfect, nor suited to our con- dition Comparatively; or in opposition to those
temporal salvations, which the people under the law were made partakers of, by the interposition of their legal priests and sacrifices. And perhaps also respect may be had to the deliverance of the people of God out of bondage, with their introduction into the land of Canaan, which was a temporary salvation only. Emphatically; it takes off indeed all temporal punish- ments, all effects of the curse of the law; its gives tem- poral deliv'crance from fear and bondage by reason thereof; it supplies us with mercy, grace, and peace with God in this world: but, all these things issuing in eternal blessedness, that being the end of them, be- ing all bestowed on us in a tendency thereto, the whole is emphatically called eternal.
§5. Lastly, there is a limitation of the subjects of this salvation; it is "to all them that obey him," {toiq vxuy.8H<7iv ciul'ji 'Ku.ai-j.) The expression is emphatic al; "to all and every one of them that obey him;" not any one of .them shall be excepted from an interest
VOL,. III. 10
^ EXPOSITION OF THE Chap. 5.
in this salvation; and it belongs only to them that obey him; whether there be any other "author of salvation" to those who are wilfully ignorant, and ha- bitually disobey him, they may do well to inquire who suppose that such may be saved. The Greek term {vtuxhoo) imports to "obey him upon hearing." (Dido obedire;) originally it signifies only to hearken or to hear with a readiness or subjection of mind to what is heard accordingly. Hence it is faith, which cometli by hearing, that in the first place is intended in this obedience; partly, because the object of it, which is the promise, is proposed outwardly to it in the word; and partly, because the preaching of the word, which we receive by hearing, is the only ordi- nary mearjs of ingenerating faith. Hence to believe is expressed by 'to hear,''^ so as to answer the end of what is proposed to us. The consequent subjecting of our souls to Christ, in the keeping of his commands, is the obedience of faith. We may now draw some observations from the words for our further instruc- tion. As,
§6. (HI.) Obs. 1. All that befell the Lord Re- deemer, all he did or suffered, was necessary to this end, — that he might be the cause of eternal salvation to believers. Some have said that one drop of the blood of Christ was sufficient for the salvation of the whole world. And others have improved the hint, pretending that the overplus of his merit is committed to iheir disposal, which they manage to advantage. But the truth is, every drop of his blood, that is all he did and all he suffered, for matter and manner, in sub- stance and circumstance was indispensably necessary for this end. For God did not afflict his Son without cause in any thing, and his whole obedience was afflictive. And hence it is evident how great a matter
Ver. 10. EPISTLE TO THE HEBREWS. 75
it is to have sinners made partakers of redemption; how great and infinite was that wisdom, that love and grace, which contrived and effected it; how great and terrible will be the ruin of them by whom salvation is despised, when tendered according to the gospel!
§7. Obs. 2. The Lord Christ alone is the only principal cause of our salvation. There are many in- strumental causes of it in sundry kinds. So is faith; the word; and all gospel ordinances. They instru- mentally farther salvation, but in all subordination to Christ, who is the principal, and who alone gives efficacy to all others. So much as they have of Christ in them, so much as they convey of Christ to us, of so much use they are and no more. This, therefore, is the great wisdom of faith, to esteem Christ, and to rest upon him, as the only author of salvation.
^8. Obs. 3. Salvation is confined to "believers;" and those who look for salvation by Christ, must secure it to themselves by faith and obedience. He came to save sinners, but not such as choose to contin- ue "disobedient," in their sins. Though the gospel be full of love, of grace, of mercy, and pardon, yet herein the sentence of it is peremptory and decreed, "He that believeth not shall be damned."
VERSE 10.
Called of God an high p.riest after the order of Melchisedec.
fl. The design and connexion of tlie words. §2. (I.) Their explanation, §3 (II) Observation. God was pleased to put a signal honor upon Melchis- edec as a representative of Christ. §i. Additional observations.
§ 1 . In this verse the apostle returns to the improve- ment of the testimony given to the priesthood of Christ, from Psalm ex. And hereby he makes way
76 liXPOSITlON OF THE Chap. 5.
for another necessar}^ digression, without which he could not profitably pursue his intended instruction from that testimony. He had as yet only inferred from it that Christ was a priest in general, with his necessary sacerdotal actings; but he had yet a farther intention in producing it — to declare the special na- ture and pre-eminence of his priestliood, as shadowed out by that of Melchisedec. The demonstration of this he now designs. But so soon as he hath laid down his general assertion in these words, considering the greatness and difficulty of the matter in hand, with regard to the Hebrews, he diverts to a preparatory dio-ression, wherein he continues the remainder of this, and the whole ensuing chapter, resuming his purpose here proposed in the beginning of the seventh.
§2. (1.) {ir^oaciycpev^eig) Called; he refers to the tes- timony produced, ver. 6,— that Christ, the Son of God, was a priest after the order of Melchisedec. But now the priesthood of Christ and of Melchisedec were not the same. He is not said to be a priest of the order, but (TilSl ^V, J<«J^« Tciiiv) according to the things spo- ken of Melchisedec, as he was a priest; after the man- ner of what is related concerning him. And this, in my judgment, is the reason of using the word {'xpoaaK- c^ev^eig) called, in this place; for it doth not signify a call to office (that is, •AaXvi'og, constantly,) but is the denomination of him who is called, for some certain reason. Because, saith the apostle, of the special re- semblance that was between what Melchisedec was, and what Christ was to be, God called his priesthood Melchisedecian, and not Aaronical.
Called of God, [apy^ispevQ) an High Priest; every high priest was a priest absolutely; but some sacerdo- tal duties were peculiarly reserv ed to the former. For instance, the offering of some sacrifices, as that of the
Ver. 10. EPISTLE TO THE HEBREWS. 77
great atonement, which were peculiarly typical of the sacerdotal actions of Christ, was committed to him alone. So is Christ called {le^dvg) a Priest absolutely, asbeino' invested with the real office of the priesthood, and he is termed (ap%<ep6Uf) the Chief or High Priest, (not because there were any other of the same order with himself, but) because all the pre-eminences of the priesthood were in him alone. He was thus called an high priest, [■Aalu tv\-j rul^tv MeA^io-fSfn) according to the order of Melchisedcc. This is not a limitation of the priesthood to a certain order, (as before observed) but a reference to that priesthood whereby his was most eminently pre-figured. And herein our apostle intends; First, A concession that he was not an high priest according to the order of Aaron: Secondli/y That there was a priesthood antecedent to, and diverse from that of Aaron, appointed of God to represent the manner how he would call the Lord Messiah to his priestly office. For as he without ceremony, without sacrifice, without visible consecration, without the law of a carnal commandment, was constituted an high priest, so was Christ also by an immediate order of the Father, saying unto him, '^Thou art my Son, a priest for ever, after the power of an endless life." And in this sense he is called a priest "after the order of Mel- chisedcc."
§3. (II.) Obs. God was pleased to put a signal hon- or upon the person and office of Melchisedec, that in tiiem there should be an early and excellent representa- tion made of the person and priesthood of Jesus Christ. Who this Melchisedec was, and wherein consisted the nature of his priesthood, will be after- wards considered. In the mean time, observe in gen- eral that — all the real honor that God did to any per- son under Uie Old Testament, was in order to pie
78 EXPOSITION OF THE Chap. 5.
figure the person of Christ, that in all he might have the pre-eminence. He was the first personal type of Christ in the world. After him there were others, as Isaac, and Aaron, Joshua, David, and Solomon; but he was the first, — he was a type of Christ in those two great offices of a King and a Priest, which none but he ever was. — To which we may add, that no other was *'madelike the Son of God" or represented his person. §4. To the foregoing observation, the following may be added:
1. As the Lord Christ received all his honor as me- diator from God the Father, so the ground and meas- ure of our giving glory to him, as such, depend on the revelation and declaration of it to us. He was declar- ed of God an high priest after the order of Melchise- dec. He made him so, which, was his honor; he de- clared him to be so, whence we ought to give all hon- or to him. And from the respect these words have to the preceding verse, we may observe,
2. It is an evidence and testimony that the I^ord Christ was able to be, and really is, the author of eter- nal salvation to all that obey him, because he is a priest after the order of Melchisedec, that is, that his priesthood is eternal.
VERSE u.
O ivhom rje have many thiyigs to say^ and hard to be uitercdf seeing ye are dull of hearing.
^1. Introfluetion. §2 — 4. (T.) Exposition. §5. (II.) Observations. 1. iVfany revealed truths are deep and mysterious, and demand our diligent attention. $6, 7. 2, Ministers sliould s6metimes insist op the most ditficult truths. §8, 3. Men's criminal slothfuiness the cause of their non-improvement. J'reparation for hearing, §9. Actual hearing. §10. After hearing. §11. Other observations.
§1. An this verse the apostle enters upon his design- ed digression, expressing the occasion of it. And it
Ver. 11. EPISTLE TO THE HEBREWS. 79
consists in such awakening admonitions, as we now stand in need of (no less than they) when we are to be excited to a due attendance to spiritual and mys- terious truths.
§2. (I.) (Ilfpt a) "concerning whom," that is, Mel- chisedec. The apostle's purpose is to treat of him so far as he was a type of Christ; hence some render the words (TTfp/ «) by de quare: of which matter, that is, the similitude and conformity between Melchisedec and Christ, which also is a great and instructive truth. {lloXvg vjhrv 6 Xoyog) "We have much to say;" not only the multitude of the things which he had to speak, but also the importance of them is intended. However, I deny not, but that the apostle intimates that there were many things of that importance to be insisted on, on this occasion; but would not immedia- ately engage in that work, until he had spoken to them, what was needful to prepare their due attention. §3. (Aoyo5 5u(re^|xvivfu1o? heyelv) "A discourse hard to be uttered." It may be the things which Paul him- self here calls, {lv(Te^[i.i]Meviu,) "hard to be uttered, "are those which Peter intends in his epistle, calling them (Sucrvovila, 2 Peter iii, 16,) "Things hard to be under- stood." When it is spoken {heyeiv put for ev tw Xfyt/v, in dicendo) it is hard to be interpreted; that is, to be understood, for the interpretation intended is not that of the apostle in speaking; but that made in the un- derstanding of them that hear it. He that hears a thing uttered interprets it to himself. The apostle doth not intimate that it would be any difficult mat- ter for him to declare the conformity between Mel- chisedec and Christ; for what he received by revela- tion was no matter of difficulty to him; nor that his manner of declaring it would be obscure; for it is of things then\selves, and not of the manner of their
80 EXPOSITION OF THE Chaf. 5.
declaration, that lie speaks; as also doth Peter in the place mentioned. He doth not speak of these things only with respect to their own nature, but to our un- derstandings, which are weak and imperfect. This is what the apostle chargeth in particular upon these Hebrews in this verse.
§4. The reason is added; "Seeing you are sloihful, slow, or dull in hearing " This word is no where used in the New Testament, but here and chap, vi, 12, where we render it "slothful." (NoOpo? est qui non facile potest, wOf/s-Q^^/) "one that is not easily stirred or moved;" heavy, unactive, dull, opposed to diligence in his business; as Prov. xxii, 29, {Tutg aMcctg) "dull in hearing;'^ the word (axovi) is used both for the ear, the facultij of hearing, the act of hearing, and the things heard. Wherefore, slothful in hearing,^^ where- by the apostle declares the faults of these Hebrews, is a metaphorical expression, and imports as much as this: "You are in hearing the word, like slothful per- sons who accomplish no endeavors, attain no good end, because of their dulness and inactivity." Such persons Solomon paints to the life, Prov. xii, 27, and XV, 19, &c. He abounds in reproving it, as being one of the most pernicious vices that our nature is subject to. And in the reproach that Christ will cast upon unfaithful ministers at the last day, there is nothing- greater than that they were "slothful," Matt, xxv, 26. It is not a natural imbecility of mind that he blames in them: nor a want of learnino;, to search into things deep and difficult; for these are not crimes; but it is a moral negligence and inadvertency, a want of the dis- charge of their duty according to their ability, in at- tending to the means of instruction he chargeth tliem with. The natural dulness of our minds in receiving
spiritual things is. it may be, included; but our de
Ver. 11. EPISTLE TO THE HEBREWS. 81
praved affections, a neglect of our duty as here con- demned. And there are sundry things wherein we are hereby instructed: as,
§5. (II.) Obs. 1. Tlicre are revealed in the scrip- tures sundry deep and mysterious truths, which require a peculiar diligence in our attendance to their declar- ation, that we may rightly understand, or receive them in a due manner. We may safely grant that what is not clearly delivered in the scripture, is of no indis- pensable necessity to be known and believed. And surely the mysteries that are clearly revealed in the scripture, as to the doctrine of them, are sufficient to exercise the utmost of our sober inquiries and humble speculations. Therefore — to create heavenly myste- ries, like the pretended Arcopagite, to squeeze them out of single letters, or expressions like the cabalisiical Je^ji's; to vent out our own fancies for mysteries, or to cover plain and sober truths with raw and uncouth terms, that they may put on the vizard of being mys- terious, is to forsake the word, and to give up our- selves to the conduct of our own imaginations. On the other hand a neglect and contempt of clear, open revelations, because the things revealed are mysterious, is that poison which secretly influenceth many amongst ourselves to an open contempt of the most important gospel truths. They will not indeed declare them to be false, but they judge that they should be let alone, as things not to be understood.
§6. Obs. 2. It is necessary for the ministers of the gospel sometimes to insist on the most abstruse and difficult truths that are revealed for our edification. The apostle doth not only insist upon the sacerdotal office of Christ, but also judgeth it necessary to ex- plain the mystical prefiguration of it in the priesthood of Melchisedec. Why might not that have beea
VOL.111. 11
$% EXPOSITION OF THE Chap. 5.
omitted, seeing he expressly acknowledgeth that the things concerning it were difficult, and the doctrine be taught without it? Is not this a needless curiosity, rather amusing and perplexing, than tending to edifi- cation? No; and to direct our duty in this matter, we may consider,
(1.) That it ought to be the design of every faith- ful minister, in the course of his ministry, to withhold nothing from those committed to his charge that be- longs to their edification; but to declare to them the whole counsel of God, so far as he himself hath at- tained, Acts XX, 20—27.
(2.) That his duty is, as much as in him lieth, to carry on his hearers to perfection, chap, vi, 1. For the ministry itself being given to the church for the perfecting of the saints, Ephes. iv, 12, 13, or the bring- ing of them all to a perfect man in Christ Jesus, every one who is faithful in that office, ought to make it his design and work.
(3.) But whereas the greatest part of our congre- gations, it may be, are frequently such as stand in need of milk, and are not skilful as yet in the word of righteousness; it is our duty also to insist on those plainer truths, which are suited to their edification.
§7. Those who are called by the state of their flocks to engage sometimes in the exposition of abstruse and mysterious passages, may do well to observe the ensuing rules; all which may be evidently gathered from the manner of our apostle's treating concerning Melchisedec and his office.
1. That their interpretations be openly and evident- ly conformable to the analogy of faith.
2. That the things contained in them do belong to some important truth plainly declared, for the sub- stg-nce of it, in other places. Thus our apostle doth
Ver. 11. EPISTLE TO THE HEBREWS. SS
not designedly, for its own sake, choose out that mys- terious passage about Melchisedec. But whereas he was engaged about the priesthood of Christ, he taketh it in, as what would add light and argument to the truth he had in hand. And herein consists our great- est wisdom in treating of such places, viz. when we can reduce them justly to that proper head of doctrine to which they belong; which is our sure guide in their interpretation. To choose out such places for our subject to speak on separately, and to make them the sole basis of our discourse, may have somewhat of an unwarrantable curiosity.
3. When they offer themselves in the course of our ministry, and where God gives light into the sense of the Holy Ghost in them, they are not to he 'unavedy as we would be esteemed faithful in our work.
4. Always to remember that which is abstrusely expressed, is so on purpose; for the exercise of our faith, humility, and subjection of mind to the authority of the Holy Ghost; and of our diligence and depen- dence on him for instruction.
5. That the difficulty and necessity of treating con- cerning such things be intimated to them who are to be instructed, that so they may be prepared to attend with diligence, and judge with sobriety, of what is de- livered.
§8. 06s. 3. It is men's slothfulness in hearing that is the sole cause of their not improving the means of grace, or thriving under the dispensation of the word. Or, all our miscan^iages, with respect to the gospel, are to be resolved into our own sloth, negligence, and depraved affections. For it is not any one particular fault in hearing, that the apostle reproveth, but the want in general of such an attendance to the word as to be edified thereby, proceeding from corrupt affec-
S4 EXPOSITION OF THE Ghap. 5.
tions and neglect of duty. Three things in this sense concur to the duty intended; — What is preparatory thereunto: — Actual hearing or attendance on the word preached: — What is afterwards required to render our hearing useful and effectual.
First, we may consider what is necessary by way o^ preparation, that we be not slothful hearers. The scripture doth not draw up so heavy a charge against any one cause of unprofitable hearing, as it doth against the cares and love of the world. God him- self gives this reason, why a professing people profited not by the word; "because their hearts went after their covetousness," Ezek. xxxiii, 31. The prophet preach- ed, and the people sat diligently before him, but their minds being prepossessed with the love of the world, the word to them was of no use. Where men are over-diligent about these things, they certainly deceive themselves, if they suppose they are not slothful in hearing. Covetousness, the apostle tells us, is idolatry, Col. iii, 5, and the covetous hearts of men do never worship the idol of this world with so much devotion, as when they set it up under the preaching of the word; for then they actually erect it in the room of God himself. Unless therefore the cares and busi- ness of this world are effectually cast out, we shall be (vo^pai TciiQ ci-Aociig) ''dull of hearing," and fall under the guilt of what is here reproved.
Again; the end which we propose to ourselves int hearing, hath a great influence towards regulating the whole duty. Some hear to satisfy their convic- tion, some their curiosity, some to please themselves, some out of custom, some for company, and many know not why. It is no wonder such persons be "slothful" and unprofitable hearers. Wherefore, in order to right a discharge of this duty, it is required
Ver. 11. EPISTLE TO THE HEBREWS. 85
of us that we consider what is our spiritual condition, our stature in Christ; how short we are in faith, knowledge, light, and love, compared with what we ought to be. To supply us with this grotzth, the preaching of the word is appointed of God as food for our souls; and we shall never receive it aright, unless we desire it, and long for it, to this end.
Moreover; when the mind is filled with things of another nature, there is no room into which the "seed of the word" may have admission, Jam. i, 21. *'Lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word." If the one be not done, the other will not follow. If filthiness and asuperfluity of naughtiness be not thrust from the mind, the word will not be received, at least not with meekness, seeing it will be sure to wander after its idols. For men's minds filled with their lusts, are like Ezekiel's "chambers of imagery," contain- ing all manner of representations pourtrayed on the wall; which way soever they turned their eyes, they had idolatrous objects to entertain them, chap, viii, 10 — 12. Such pictures do the corrupt imaginations of sensual persons fill their minds with; every thought has an object ready for its entertainment, effectually diverting the soul from the word of truth.
§9. Secondhj; in the act of hearing itself, there are sundry things required of them who would not incur the guilt of the crime reproved. As — a due reverence of the word for its own sake. Spiritual reverence is, our humble religious respect of any thing on account of its authority and holiness; and is due to every thing that God hath put his name upon.
Whereas, therefore, God hath magnified his word above all his name, Psal. cxxxviii, 2. Or every ordi-
8$ EXPOSITION OF THE Chap. 5.
nance whereby he reveals himself to us, it is due to it in a special manner.
It may be objected that his reverence is due only to the word as written, which is purely and wholly the word of God; but not to it as preached by men, wherein there is a mixture of human infirmities.
We reply; God hath been pleased to ordain, that the word should be dispensed to us by weak sinful men like ourselves, whence it unavoidably follows, that they may, and probably sometimes will, mix some of their infirmities with their work. To expect perfection therefore in this case, is to except against the wisdom of God, and that special order which he hath designed for his own glory, 2 Cor. iv, 7. In a pipe which conveys water into an house there may be such a flaw as will sometimes admit some dust or earth to mix itself with the water; will you therefore reject the water itself, and say, that if you may not have it just as it riseth in the fountains, you will not regard it, when you live far from the fountain itself, and can have no water but what is conveyed in pipes liable to such defects? Here lies the proper exercise of our spiritual understanding in the gospel, whereby we are enabled to "try all things, and hold fast that which is good." To this end the apostle requires that we should have our senses exercised to try both good and evil. Hereby, according to our duty, we separate the chaff from the wheat. This consideration ought to keep us in a constant dependence on, and prayer to the Lord Jesus Christ for his Spirit to lead us, ac- cording to his promise, into all truth; which is the great reserve he hath given us in this matter.
And hence follows an immediate subjection of soul and conscience to whatever is delivered in the dispensa- tion of the word. When we are not in this frame, we
Ver. 11. EPISTLE TO THE HEBREWS. 87
shall be unprofitable hearers; for the immediate end of our hearing is practice. Herein then lies the great wisdom of faith in hearing, — in delivering up the soul andconscience to the commanding authority of God in the word, Rom. vi, 17. And to this end it is required, among other things, that the heart have no approved reserve for any lust, whose life it would save from the sword of the word; that we be afraid of no duty, on account of the difficulties and dangers with which it may be attended; that we be diligent and watchful against spiritual distractions, especially such as are growing to be habHual.
§10. Thirdly; there are duties also consequential to actual hearing; as, a due examination of what was new or doubtful in the things delivered to us. When the gospel itself was first preached to the Bereans, it being new to them, they are recommended for examin- ing it by the scriptures which they had before received, Acts xvii, 11. And wx are commanded "to try all things, and to hold fast that which is good," 1 Thes. V, 21. As also to "try the spirits," 1 John iv, 1, or what is taught under pretence of any spiritual gift whatever. Not that any thing is spoken to encour- age that cavilling humor which will be excepting and disputing against every thing. Neither ought what is delivered by any faithful minister of the gospel, whose way and doctrine have been known, to be lightly called into question; nor, without manifest evidence of mistake, be made the matter of doubtful disputations: else it will prove the bane of all profita- ble hearing. The apostle complains of some who are "always learning, but never come to the knowledge of the truth," 2 Tim. iii, 7. Of this sort are many still among us; and hence it is, that after they have been long under the means of the most valuable instruc-
88 EXPOSITION OF THE Chap. 5.
tion, they are greedy to embrace any fancy that offers. The reason is, they did not truly learn what they were so long in learning. To learn any truth as we ought, is to learn it in its proper principles, true nature, and peculiar use; so to learn it, as to get an ex- perience of its usefulness in a life of holy obedience. That we learn doctrinally, what respect every truth hath to Christ, the centre of them all; practically, what influence they have upon our holiness and obe- dience.
§11. The remaining observations are:
1. Many who receive the word at first with some readiness, do yet afterwards make but slow progress cither in knowledge or grace.
2. It is a grievous matter to the dispensers of the gospel, to find their hearers unapt to learn and thrive under their ministry through negligence and sloth. The apostle complaineth of it here as a cause of sor- row; and so it is to aW faithful ministers, whose lot it is to have such hearers. As for others, who are themselves negligent or slothful in their work, they w;ll be of course regardless of the state of their flock.
VERSES 12, 13, 14.
jf^or iv/ienfor the ti?ne ye ought to be teachers, ye have need that one teach you again, vjhich be the first jirincifites of the ora- cles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskilful in the word of righteousnesss, for he is a babe. But strong meat belongeth to them that are of full age, even those ivho by reason of use have their se?ises exercised to discern both good and evil.
^1 — 7. (I.) Exposition of the words. §8. (II. ) Observations. 1. The time of hearing the gospel must be particularly accounted for. §9. 2. Churches are the schools of Christ §19,3. Gospel ministers should endeavor to bring ou their hearers to be able to instruct others. §11. 4. The holy scriptures should be regarded as the oracles of God, §13. 5. The scriptures contaiu
Vrr. 12, 13. 14. EPISTLE TO THE HEBREWS. 89
first principles to facilitate our instruction. §1.3. 6. Also provisions of truth for a I Christians. §14. 7. The gospel is the only word of righteousness. $15, 16. 8. iiod requires we should be skilful in the word. §17. 9 The word of the gcspel is food for souls. §18.10. It is a sign of thriving when any have a regular appetite for gospel mysteries. ^19. Other observations.
§1. (I-) As these three verses all treat of the same matter with that foregoing, so they have all the same design in themselves, and cannot be severed in their exposition. The interition of the apostle is to repre- sent to the Hebrews herein their true state, arising from their being dull in hearing. He shews that they were yet babes, unskilful in the word of right- eousness, and such as had need to be fed with milk. The first thing is an aggravation of the fault re- proved; (5/« Tov x^ovoM, pro ratione temporis) 'co sid- ering the time" and season you Hebrews have had, yoii might have been otherwise long ago: or it may not intend the space of time, but the nature of the season which they were under. There is no inconvenience in this sense, and it hath good instruction in it; but I will rather adhere to that which is more commonly received. {Aia tov %povov) for the time, is as much as "with respect to the time past and gone" since their first calling, and profession of the gospel. But it may happen that men may have time enough, and have no advantage by it for want of other necessary helps. Wherefore it is supposed, that during the time intended, these Hebrews wanted no necessary means of instruction. They had for a season the ministry of all the apostles, and of several of them for a longer continuance, and it is highly probable they had yet one of them surviving. Moreover, they had in common use the scriptures of the Old Testament, which tes- tified to all concerning Christ; and most of the writings* oitheiVetcj Testament were before tkis time com mu-
VOL. III. . 12
go EXPOSITION OF THE Chap. 5.
nicated to them. Wherefore during the season intend- ed, they enjoyed sufficient means of "growing in grace, and in the knowledge of our Lord Jesus Christ."
§2. (OQeiKovleg sivxi — J/5«<r>(«Xo/) *'You ought to have been teachers." This is the word {diBenrnuKog) whereby the writers of the New Testament express Rahhi, which was the usual name of the public teachers of the law among the Jews. He is such a one as — not only is fit to teach, but also — hath disciples learning from him. And it is the name of the teaching officer in the church, 1 Cor. xii, 28, Ephes. iv, 11.
{0(J>eihoMreq tivui) You ought to be; he doth not only say, that they had enjoyed such opportunities of in- struction, as that they might have been able to teach and instruct others; but this he declares was expected from them as their duty. Every church was then a, seminary, wherein provision was made, not only for the continuation of gospel preaching in itself, but also for the gathering and teaching of other churches. When therefore a cfewrSili was fust planted by the min- istry of the api^ip- it was for a while continued un- der their ownjH^diate care; and then usually com- mitted b^J^P^ to the ministry of some evangelistSf until sqpKmong themselves were found meet to be made overseers and instructors of the rest, 2 Tim. ii, 2; Acts xiv, 23, Tit. i, 5. Upon their decease, others were to be chosen by the church from among them- selves to the same work. And thus was the preser- vation of the churches provided for; it being suited to the nature of all societies, as also to the institution and love of Christ to his churches, that they should be able to preserve their being and order. And this also ivas the manner before in the synagogues of the Jews. But they did not only learn in the church, that the^ might be able afterwards to teach in the same, hut
Ver. 13, 13, 14. EPISTLE TO THE HEBREWS. 01
also that they might be instrumental in the work ol the gospel in other places. Thus, in those days, what is here referred to might be the duty of many, especially in that church of the Hebrews; for this was the great seminary of preachers for the whole world at that time, — the law was to go forth from Zion, and heal- ing waters from Jerusalem. It was in the synagogues of the Jews, throughout their dispersions in the world, that the preachers of the gospel began to divulge their message; for God had so ordained, that, in all places, the accomplishment of the promise made to their fathers should be first declared to them, Acts xiii, 32, 33, 46. Now this could not be done but by Jews; for the Gentile converts, being uncircumcised, could have no access, either to themselves or their synar gogues. On this account, it was greatly incumbent on these Hebrews to thrive in knowledge, that they might be able to "teach" others, when God in his providence should call them to it,
§3. Tile second branch of the apostolic reproof con- sists in a declaration of tiie effect of their negligence: "You have need that one should teach you again, which be the first principles of the oracles of God.'* (Xpf iav exels) " You have needf if you are not thus taught again, you will not know the principles of the oracles of God. We are said to need those things naturally, without which we cannot well live, Mat. vi, 8, and, morally, without which we cannot per- form our duty;
(Ta hUffvieiv u/xa?) ^^Thaf one should teach you.^^-^li is thus fallen out by your negligence, that, instead of being teachers of others, of being masters of the as- semblies, you had need to be placed in the lowest for77i of those who learn; the highest evidence of your dul- ness and want of proficiency, ,>}t
*J2 EXPOSITION OF THE Chap. 5.
{Tivx rx vloi^iix) '-'Which he the first principles'^ — not only which they are, but what they are; the very nature of the things themselves is intended. The word ((y7o/%eiov) is used by our apostle indifferently, in a good or bad sense, according as its adjuncts re- quire; frequently he applies it to the principles and rudiments of the Jewish religion, or Mosaical institu- tions, Gal. iv, 3. Nor doth he at any time make use of this word, but when he treateth with either the Jews themselves or those that judaized. The term plurally ((jloixem) denotes the "first principles" of any art or science, as the letters of the alphabet are the (aloixeix) principles, rudiments, elements of reading.
(Twv KoyicavTH eea) ''Of the oracles of God." The scriptures, usually called so in the New, when appli- ed to those of the Old Testament, Acts vii, 38, '^ora- cles" because they were given out from God by in- spiration, % Tim. iii, 16; 2 Pet. i, 21.
The use and main end of these -'institutions," as de- clared in the "oracles of God," were to typify Jesus Christ. This was the first thing that the Jews were to learn in them, and in which the Hebrews were so deficient, that they had need to be taught them again.
§4. "And are become such as have need of mil^ and not of strong meat." This allusion the apostle pursues to the end of the chapter, {reyovule) "Fe, are 6ecome"— the word may be taken in a two-fold sense: it may signify, — it appeal s what you are, and what you stand in need of; upon trial it is made man- ifest how dull and slothful you have been, how igno- rar/f you are, and how little you have improved your season Or, it may be, the apostle by this expression denotes a declension in them; ^'Ycii are become," that i's, yiow, what form^ciiy you were not. So Chrysos- Tt)M on the place: "This is what you have now brought
Ver. 12, 13, 14. EPISTLE TO THE HEBREWS. 95
yourselves to." This is no unusual thing among pro- fessors. Through their inadvertency, sinful negli- gence, and worldly mindedness, they lose the knowl- edge they had attained; and on a perverse continu- ance in such an evil course, through the righteous judgment of God, even all they seemed to have, is taken from them. "Vbz* have need of milk:''^ the whole word of God is, it may be, sometimes compared to milk; because of its freedom from corrupt mixtures, and fitness for nourishment, 1 Pet ii, 2, "As new- born babes, desire the sincere milk of the word, that ye may grow thereby." Nothing is of a more natural nourishment than milk; and is never hurtful, but where the body is prepossessed with obstructions. And it denotes those plain doctrines of truth, which were meet for them who, as yet, were not capable of higher mysteries. So our apostle useth the same similitude, 1 Cor. iii, 1,2. "And I, brethren, could not speak unto you as unto spiritual, but as unto car- nal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able." Such doctrines of truth as he calls the "first principles of the oracles of God," plain and fundamental truths. The greatest part of his epistles is taken up with the deepest mysteries of the will and counsel of God; and for this cause he is now by some reflected as a person, whose writings are obscure, and hardly to be under- stood; for men begin not to fear to cast the shame and guilt of their own ignorance on a pretended ob- scurity in his writings. Thus these Hebrews had need of milk; not through the tenderness of their con- stitution, but by having contracted an ill habit of mind.
94 EXPOSITION OF THE Chap. 57
They had not need of strong meat. He alludes to the priesthood and sacrifice of Christ: these are solid meat to the souls of sound believers. And hereby Christians may take a due estimate of their spiritual health, strength, and growth. If the solid doctrines concerning the offices of Christ, especially his priest- hood and sacrifice, are suited to their minds and affec- tions, and afford spiritual nourishment, it is a good evidence of their progress in the knowledge of Christ and the gospel.
§5. {Uug 6 /x6lf%wv y&\ci\{%Q,quisqids lade participo^ iur) "Every one of them who, by reason of their in- firm state, ought to be fed with milk," is (axf /po?, rudis, inexpeiiiis) unskilful, say we; properly one that hath 770 experience {loyn ^ivciio(Tvvvj;) '■'-of the word of right- eousness,^^ or doctrine of the gospel. Therein is the righteousness of God revealed to us; Rom. i, 17. even Christ as the end ofthe law of righteousness; Rom. X, 4. And so alone declares the way of righteousness. Now^ these Hebrews are not said to be utterly igno- rant, but only to be "unskilful," especially in the great mysteries of it; they had not attained to a clear understanding of the gospel truths, so as to im- prove them to their proper ends; or they had not ex- perience in themselves of their proper power and reality. The general reason is'(vvi7r;o? yap eali) "seeing he is but a babe." He intends therefore in the former words, not such as use milk occasionally, but such as feed on 7nilk only; such as through sloth and negligence have made little or no proficiency in spiritual know^ledge, and are not capable of instruction in the more heav- enly mysteries of the gospel.
§6. "But strong meat belongeth to them that are (reUioi, as opposed to vv,%ioi) adult^^ come to full age. So our apostle makes the opposition, Ephes. iv, 13, 14. He would have us come [eig uv^pu rsheiov) to a pet*-
Ver. 12. 13. 14. EPISTLE TO THE HEBREWS 95
f^tman, that we should be no more (vv,7r/o/) children, tossed up and down. As the one therefore denotes persons weak, ignorant, and unstable in spiritual things; so the other does those who have their under- standings enlarged, and their minds settled, in the knowledge of Christ, and the mysteries of the gospel. Hence also, when any grace is raised to a constant sincere exercise, it is said to be perfect, 1 John iv, 18. §7. This allusion is still continued between infants and adults. Infants have all their («/ff6vi7vip/«, sensuum organa) the organs of the external senses; eyes, ears, and the like: and they have their internal sense in its prin- ciple. Butthey know not how to use either to advantage. They cannot by their taste distinguish between whole- some food and that which is pernicious. The "senses in- tended, are the necessary faculties for understanding and judging of spiritual things. And these abilities in their several degrees, are in both sorts — "babes," and *<those of full age;" but here lies the difference, in those of "full age," these senses are (yfywjxvaiT/xevtfj) exercised; the word doth not denote an actual exercise, but that readiness, ability, and fitness for any thing which is attained by assiduous exercise. As a soldier who is trained, is ready for his duty; or a wrestler for prizes (whence the allusion is taken) to encounter his an- tagonist. Wherefore to have our "senses exercised," intends — to have our minds through sedulous medita- tion, prayer, hearing the word, and the like, to become ready and able to receive spiritual truths, and to turn them into nourishment for our souls, (ripof lia-A^iaiv KaA« Tf vta/ naxs) "to the discerning of good and evil." The word [liuvipiaiq) imports an exact judgment, put- ting a diflerence between the diUferent natures of things; and here it is said to be exercised about "good and evil." The same allusion he still carries on. Qi
96 EXPOSITION OF THE Chap. 5.
food, some wholesome and some is hurtfut; the one is good, the other evil. That may be proposed to us, as taken from the scripture, which indeed is not so, and which is not wholesome food, but mere poison to the souls of men. To avoid these dangers; it is nec- essary that we have our "senses exercised" (5/a tviv sitv) "by reason of use." The word {eiig) signifies an habit; which is a firmly rooted disposition, giving read- iness and facility in acts about its proper object. And the apostle intending such an habit as is acquired by use and exercise, we render it use. The first principle of spiritual light is infused by the Holy Ghost; its im- provement into a fixed habit, is by constant and con- tinual exercise about the mysteries of the gospel.
§8. (II.) Obs. 1. The time wherein we enjoy the great privilege of having the gospel dispensed to us, must, as a precious talent, be particularly accounted for. It was expected from these Hebrews, that they should grow and thrive in knowledge and holiness proportion- ably to their time and means; and not doing so, it is charged on them as a great aggravation of their guilt. And we all may do well to consider it. See Exposition on chap, iii, 13, 15.
§9. Obs. 2. Churches are the schools of Christ, wherein his disciples are trained up to perfection, every one according to his appointed measure, and his use- fulness in the body. Every one that belongs to it, ought to have a double aim; first, his own edification, and then his usefulness in respect of others. The church is the garden of Christ enclosed and watered, and evTry plant which continueth in a withering, un- thrifty condition, will at length be plucked up and cast out. We are so to learn in the church as to be- come useful to others; a matter which few trouble themsilves about. But this Christ expects from us
Vee. 12, 13. 14. EPISTLE TO THE HEBREWS. 97
all. One way or other, every one may contribute to this building; all may cast into this treasury, some their talents, and some their mites. They who have not flocks to w itch over, may yet have families, rela- tions, children, servants, &c. who may be benefited by their knowledge. It may not be the duty of every one to convince gainsayers, but it is incumbent on all to be ready to give an answer to every man that asketh a reason of the hope that is in them, with meekness and fear,'' 1 Pet. iii, 15, It is a sad condi- tion, when a person can return no tolerable answer to that inquiry; "of what use are you in the chucrh of Christ?"
§10. Obs. 3. It is the duty of gospel ministers to endeavor after their hearers' increase in knowledge, until they also, according to their calls and opportuni- ties, are able to instruct others. Some, it may be, are apt to fear lest their hearers should know too much. Even good men had need to watch against discom- posures of mind, when they find on trial, perhaps, that some of their hearers are, like David, wiser in the things of God than their teachers. And Joshua him- self was earnest with Moses to forbid Elad and Me- dad from prophesying out of no good frame, as ap- peareth by the reply of Moses; ^^Enviest thou for my sake?" He then adds this truly benevolent wish: -'Would God that all the Lord's people were prophets." In reality, a faithful minister has a very great cause of rejoicing, when instrumental so to carry on any of his hearers towards perfection, as that their gifts and abilities may out-shine his own, especially if they are accompanied with humility and holiness.
§11. Obs. 4. That the holy scriptures are to be consulted and submitted to, as the oracles of God. Not a dead letter, but the life-giving oracles, by which
vol,, in. 13
98 EXPOSITION OF THE Chap. ^.
God conveys a living power to the souls of men, and in which he still speaks to us. So saith Stephen: Mo- ses "receiv^ed the living oracles to give unto us;" not to our fathers only, who lived in those days, but to us also, now so many generations after. They are the oracles of that God who is the first truth, whose being is truth, and who therefore cannot lie.
§12. Obs. 3. God hath in infinite love and wisdom so disposed of his word, as that there are first princi- ples plain ;and necessary, laid down in it, to faciliate our instruction. Men have found it necessary infteaching all arts and sciences, first to lay down general prin- ciples, which they make the basis of all their follow- ing deductions. Thus being what the present exi- gence of our nature requires, accordingly there are "first principles of the oracles of God.'' And this is necessarily required to the nature of first principles; they must be maxims, plainly declared, or else they are very unmeet to be the first principles of knowledge in any kind. The minds of men being dull/ in-laid with these first principles, it is inconceivable how they may thrive in the knowledge of the deepest mysteries. But he that lays the foundation of an house, and neg- lects carrying on the building, will find but a sorry shelter in a storm. Again, first principles are such as, without which, and if the mind be not duly possessed with them, all endeavors after higher attainments are preposterous, and will undoubtedly prove fruitless. Those who aim at abstract speculations without these principles, are either always learning, and never come to the knowledge of the truth, wearying themselves in search of what they cannot comprehend; or else, are vainly puft up in their fleshy minds, upon a pre- emption that they know some marvellous thing be- yond th© common rate of other men; when at tht
Vbr. l», 13. 14. EPISTLE TO THE HEBREWS. 99
same time, in reality, they know nothing as they ought to know, nothing with respect to its proper principles. Hence it is that multitudes are so easily seduced to foolish and destructive errors. Things are proposed to them under specious pretences, which at first seem to have somewhat excellent and peculiar, and as hv as they can discern, are of no evil tendency; but after they have embraced them and are brought under their power, it is found that they have virtually renounced the foundation of the gospel. Moreover, these principles are such as insure salvation, though they alone are known and obeyed, provided men's progress in knowledge be not obstructed by their own fault. And as this consideration will not give the least continuance to the sloth or negligence of any; so it is a relief to them who are not supplied with the means of higher improvement.
§13. Obs. 6. There are provisions of truth in the scripture, suitable to the spiritual instruction and edifi- cation of all sorts of persons that belong to Jesus Christ. There is in it both milk and strong meat. The disciples of Christ ever were, and ever will be in this world, of several sizes and capacities. In the house of God there are all sorts of vessels, smaller and greater, cups and flagons, Isa. xxii, 24. There are in the church, babes, young men, and fathers, 1 John ii; and there are among the hearers of the gos- pel, persons sound, healthy, and thriving; and those that are weak, sickly, and feeble; as in the same flock there ^re lambs, and sheep, and ewes great with young. Now in an house where there dwell together, old men, and strong men, and children, or babes; those that are healthy, and those that are sick; if they should be all confined to the same diet, some of them must necessarily perish. But a wise household*
100 EXPOSITION OF THE Chap. 5.
er will provide for them differently; according to their several states and capacities, that which shall be whole- some and convenient for them all; wherefore, hence it will follow in general;
(I.) That it is the wisdom of the dispensers of the gospel to consider what docb ines are most suitable to the capacity and condition of their hearers. And in particular,
(2.) That it is a preposterous and unprofitable course to endeavor to instruct any in the greater mys- teries of the gospel, who have not as yet been well grounded in the more common and obvious principles of it.
§14. Obs. 7. The gospel is the only word of right- eousness in itself and to us. The declaration of the righteousness of God which remains in the law, how- ever pure and holy in itself, tends not to beget in us righteousness and peace.
Again, the gospel is the word of righteousness de- claratively, because it alone reveals to us, what righteousness God requireth in us, and will accept from us. This is the great inquiry of mankind not utterly hardened in sin; that is, who are not half way in hell already — ^what they will do for a righteousness wherewith to appear before God? It must answer the demands of justice, or it w ill not avail us. Here man- kind, left to themselves, would wander everlastingly until they were swallowed up in eternal ruin. And a thousand paths have they been tracing to this purpose. But here the gospel ariseth as the sun in its brightness, dispelling all darkness and mists, and evidently declares a righteousness satisfactory to all the wants of the soul — the righteousness of Christ; what he did and suf- fered in our stead. This is declared in the gospel alone, and indeed the whole gospel is nothing but the
Ver. 13, 13, 14. EPISTLE TO THE HEBREWS. 101
declaration of it in its nature, causes, effects, and conse- quences: lience princijDally is the gospel called a "word of righteousness." The doctrine oi the gospel is uni- versally a doctrine of holiness and righteousness, al- lowing not the least criminal indulgence, but severely condemning the inmost disorders of the heart, as well as the outward peipetration of actual sin. See Tit. ii, 11, 12. And there is no more required of us in this world, but that our conversation be "such as becometh the gospel." To all which we may add, that it is the instrument of communicating righteousness to us, or of making us righteous.
§15. Obs. 8. That God requires of all those who live under the dispensation of the gospel, that they should be ''shUfuV in tiie word of righteousness. To know the nature of this duty, we must consider what are those ends of the gospel, with respect to which it is required of us, that we be able skilfully to use and improve the truths of it. I shall name only three of them.
(1.) The increase and establishment o{ our faith. Christ is the peculiar, immediate, and proper object of faith; herein therefore consists our skill in the word of righteousness in readily and duly applying by faith the doctrine and promises concerning Christ and his me- diation. The great way of preserving our faith in the assaults of Satan is to have in a readiness some suita- ble andseasonable divine word; then will faith be able to hold up its shield, whereby the fiery darts of Sa- tan will be quenched. There is a peculiar antidote in the scripture against the poison of every tempta- tion. Again; hereby alone is faith secured against the cunning craft of men that lie in wait to de- ceive. The scripture is like the tower of David "built for an 'armory, wherein there hang a thousand
102 EXPOSITION OF THE Chap. 5.
bucklers, all shields of mighty men." There are weapons in abundance prepared for the defence of faith, if we are but ready and dexterous in managing them. If men be but skilful and ready in the scrips tures, though destitute of other learning, it is inexpres- sible how able they will be to confound the sophis- tries of the most subtile adversaries of the truth. But without this ability, men stand ready to be seized on as a prey by the next seducer.
(2.) Another end for which we need this skill is, our guidance in the whole course of our duties, that we be not out of our way, nor at a loss about it. The word is our rule, our guide, our light in all our walk- ing before God; but if we have not an acquaintance with it, if we are not ready to use and apply it, we shall never walk steadily nor uprightly. Where men are unskilful in the word, particular difficulties either entangle them, and fill them with perplexities, so that they know not what to do; or else (like un- disciplined soldiers) they violently and presumptuously break through them, to the wounding of their con- sciences, and the hardening of their spirits against a sense of sin. Another end is,
(3.) Consolation in distress. It is unavoidable that we must be left to darkness and sorrow, or must be- take ourselves to reliefs that are worse than our trou- bles, if we have not in readiness those grounds of solid consolation which the scripture is stored with. But whatever these sorrows or troubles are, if we are "skil- ful in the word of righteousness," we may at all times and places, in prisons, dungeons, or exiles, have wherewith to support and refresh our souls.
§16. Again the word signifies "itJrt/i/ if experience.-' Now by this "experience," 1 intend, a spiritual sense, taste, or relish of the goodness, sweetness, useful es^cel-
Ver. 12, i3. 14. EPISTLE TO THE HEBREWS. 103
lency of gospel truths, endearing our hearts to God, and causing us to adhere to him with delight and con- stancy. And this experience, which is of so great use and advantage, consists of three things:
1. A thorough mi j/ztre of the promises iiQith faith. It is that lively acting of faith Nvhich the scripture ex- presseth by tasting, eating, drinking, which gives a real incorporation of the things we are made partak- ers of. When faith assiduously acts upon the prom- ises, so that the mind is filled with their contents, (and the mind will be influenced by every object it is filled with) then the foundation of this experience is laid. This the apostle intends, Eph. iii, 17. "That Christ may dwell in your hearts by faith." Faith by its frequent lively actings on Christ, brings him as it were, to make a constant residence in the heart, where he always puts forth his power, and the efficacy of his grace. It consists moreover,
2. In a spiritual sense of the excellency of the things believed, wherewith the affections are touched and filled. No tongue can express that satisfaction which the soul receives in the gracious communication of a sense of divine goodness, in Christ, when it •'rejoic- eth with joy unspeakable and full of glory." The love, delight, and joys of the experienced Christian have their root within, — in those actings of faith before described. They are the fruits and flowers of it, which may be excited by external occasions, but pro- ceed from the internal root of faith. Once more this experience consists,
3. In experiments of the power of the word, on all occasions, especially, as it is "a word of righteousness." It gives peace "jDith Go^. This is the most difficult thing in the world, to be impressed on the mind of man really and seriously conviiiced of the ouilt of sin;
104 EXPOSITION OF THE G«ap. 5,
and all attempts, independent of the divine prescrip- tion, utterly fail. But when the soul doth really close with the gospel plan, when it ^'mixeth it with faith as a word of righteousness," the authority of the word in the conscience prevails, and the believer's peace is firm and stable. It satisfies ihe heart in its preferring spiritual, invisible, and eternal things before those that are present. When we are satisfied that it is good for us, that it is best for us, to forego present earthly things, for those things which eye hath not seen, nor ear heard, merely on the authority of the word, testi- fying to the excellency and certainty of these invisible things; then we have an experiment of its divine power.
§17. Obs. 9. The word of the gospel, in the dis- pensation of it, is ''food^^ provided for the souls of men. There is a new spiritual life wrought in all that be- lieve— the life by virtue, of which, they live to God. The outward means of communicating this life is the word of the gospel, 1 Pet. i, 23, and God takes care to preserve it. Now as every thing is increased by the same means whereby it is ingenerated, the food God prepareth for this new creature is his woi^d, 1 Pet. ii, 1—3. Hence wherever God will have a church there he will preserve his word. And where he abso- lutely takes this away he hath no more family, no more church. So when the woman through the persecu- tion of the dragon, was driven into the wilderness, in an obscure distressed condition, God took care that there she should be fed, Rev. xii, 6. He will never suffer this heavenly provision to be so removed from any that are truly his, but that a diligent hand shall find bread enough. Hence,
(1.) No judgment is so to be feared and depreca- ted, as being deprived of the ''dispensation of the word.' *
Ver. 12, 13. 14. EPISTLE TO THE HEBREWS. 105
No judgment is like famine. "They that are slain with the sword, are better than they that are slain with hanger; for these pine away stricken through for want of the fruit of the field," Lam. iv, 9. And no famine like that of the word, which God threat- eneth as the sorest of his judgments. Amos viii, 11.
(2.) As no temporal mercy is so liable to be abus- ed, ^.s fulness of bread; which joined with pride and idleness, its usual companions, produced the sins of Sodom; Ezek xvi, 49. So is it With the fid ness of this spiritual food; spiritual pride and spiritual sloth are apt to grow up with it, to corrupt and abuse it. Some are apparently proud and delicate, waxing wanton under their enjoyments, so that ticholesome food is despised by them; nothing will serve them but some poisonous dainties. And some are slothful, think- ing all pains and charge about the word too much — though the word of eternal life. The curiosity and sloth of these days bode no good.
(3. ) Those who, by any means, endeavor to obstruct the dispensation of the word, do their endeavor to fam- ish the souls of men. They keep their "food" from them, without which they cannot live. Whether this be done by negligence, ignorance, or disability in those who take upon them to be God's stewards, but have none of his provision under their disposal; or whether it be done out of a real hatred to the word; the cruelty is dreadful, and the crime will be avenged.
(4.) The word is to be esteemed and sought after, as our daily food. Negligence and carelessness about the food of our souls are too great an evidence that there is no principle of life in us. Think not too much about your pains.
§18. Ohs. 10. It is an evidence of a thriving and healthy state of soul, to have an appetite to the deep-
VOL. iir. 14
iQQ EXPOSITION OF THE Ckap. 5.
est mysteries of the gospel, or most solid doctrines of truth, and to be able profitably to digest them. Whereas if you take others beyond milk, or first prin- ciples, ordinarily they are at a loss, and very little bene- fited by any provision you can make for them. But yet sometimes it falls out in these spiritual, as it doth in natural things. Some persons under distempers, hav- ing a false appetite, and their taste vitiated, greatly de- sire strong food, which is no way meet for them, and which, when they have eaten it, doth but heighten their distemper. That we may not be deceived, nor deceive ourselves in tiiis matter, I shall give some dif- ferences between this property of thriving, healthy souls, and the inordinate longing of spiritually sick and distempered minds, after those things which are not meet for them.
(L) The desires of the former are kept always within the bounds of what is plainly revealed in the written word; they have learned in all things to think soberly, "according to the analogy of faith." Rom. xii, 3. As for the other sort, — if any thing be new, curious, seemingly mystical, removed from the com- mon sense and apprehensions of Christians without any due consideration whether it be a truth of God or no, are sure instantly to run greedily after it, and catch at the empty cloud,
(2.) Tlie one, upon discovering any important mys- tery of the gospel, are greatly taken up with an holi/ admiration and reverence of God, whose these things are; the other sort satisfy themselves in their own speculation, without being much affected about the greatness and glory of God in the things which they imagine they know.
(3.) The former sort find real food and nourish- ment in this strong meat, so that their faith is strength-
Ver. i— 3. EPISTLE TO THE HEBREWS. 107
cned, their love increased and holiness promoted in their souls by them; the others, whose desires proceed from the distempers of yjnWe and curiosiiy, find none of these things. Hence it is, that we hardly ever see one of these notional persons either fruitful in them- seh'es, or useful to others; neither can they bear that part of the yoke of Christ, which makes necessary the constant exercise of faith and love-.
(4.) The former are always more and more /mm- bled, the latter more and more puffed up by their fan- cied attainments, Col, ii, 18.
§19. To the foregoing observations we may add,
1 . The assiduous exercise of our minds about spir- itual things, in a spiritual manner, is the only means to make us profit in hearing the word. When our spritual senses arc exercised, by reason of constant tt^e^ they are properly qualified to embrace and improve what is offered them.
2. The'spiritual sense of believers well exercised in the word of truth, is the best help in judging of what is good or evil, what is true or false, when proposed to them,
CHAPTER VL
VERSE 1—3.
Therefore, leaving the princi files of the doctrine of Christ, let us go 071 unto fierfection; not lay ivg again the foundation ofrefien- iance from dead works, and of faith toivards God, of the doc- trine of baptisms, and of laying on ofhanda, and of resurrection *f the dead, and of eternal judgment. Jnd this nvill ive do if God permits
$1. The suhject stated. §2. (1.) The general proposition. fS, (TT.) The am- plification of it. 54,5 Repentance tVoni tleail •» oiks. §6 Faiih towards God. |57, 8 The resurrection of the dead. $9,11 Eternal ju<lg;ment §12. Thedoc- irine of baptisms. §13. The imposition of hands §li. (111.) The apostle's reso- lution of going on to perfection as before proposed. §15, '.5. IV Observations,
§1- In the first part of this chapter, comprised in the three first verses, there are three things considers-
108 EXPOSITION OF THE Chap. 6.
ble: — A general jjroposiiion, containing the apostle's resolution to proceed to the more perfect doctrines of the gospel, and his passing over the fust principles of Christianity: — an amplification of this proposition: — and a renovation of his resolution, with submission to the divine pleasure.
^2. (I.) The general proposition is; ''there fore leav- ing the principles of the doctrine of Christ, let us go on unto perfection."
(Aio) Wherefore — This illative manifests that there is a dependence in what ensues, or what was discours- ed on before; and that which follows may be either an inference from it, or be the effect of resolution oc- casioned by it; either this duty will hence follow, or seeing it is so, I am thus resolved to do If the words be taken the former way, they declare his resolution in teaching; if in the latter, their duty in learning. It may be the apostle intends both; that he should proceed to their farther instruction, and that they should stir up themselves to profit accoi diiigly. {Acpevleg) we leaving; omitting those discourses; lay- ing aside farther speech concerning these things. But it deserves particular notice, that the signification of the word is to be limited to the present occasion. For consider the things here spoken of absolutely, and they are never to be left either by teachers or hear- ers. There is a necessity that teachers should often insist on the rudiments, ^first principles of religion; not only with respect to imiin who are continually to he trained up in knowledge from their infancy,- but also those who have made a farther progress in know- ledge. And this course we fmd our apostle to have steered in all his epistles. Nor are any hearers so to leave these principles, as to forget them, or not duly to inake use of them. Cast aside a constant regard to
V£R. lr~3. EPISTLE TO THE HEBREWS. 109
them, in their proper place, and no progress can be njade in knowledge, no more than a building can be carried on when the foundation is taken away. Re- spect therefore is had on the side of teaciiers and hearers, to the present occasion.
Let us not always dwell upon the teaching and learning of these things, but, omitting them for a season, as what you are, or might be, well acquainted with, let us proceed to what is further necessary for you.
That which is "passed over" here he calls, {tqv rvi^ «p%iic r8 XpigayoKov) ^'the iwrd of the beginning of Christ." The tvord of Christ is no other but the doc- trine of the gospel, as preached and taught. The limi- tation (t^q fip%ti?) "of the beginning," respect those parts of the Christian doctrine, ^vhich men were usually and properly first instructed in; and which he imme- diately enumerates. They are the same with the. "first principles of the oracles of God," whereof men- tion was made before.
The end is (rvtheiolvig) perfection; that is, such a knowledge of the mysteries and sublime doctrines of the gospel, as those who were completely initiated, and thoroughly instructed, were partakers of, 1 Cor. ii, 6. '-We speak wisdom among the perfect ;^' or de- clare the mysteries of the gospel, the wisdom of God in a mystery, to them that arc capable of them. It is a comparative, not an absolute perfection, for the lat- er is not attainable in this life. Take therefore the "perfection" here aimed at, objedi'vely, and it is the more sublime mysteries of the gospel; take it subjec- livebj, it is such a clear prccv'^ption of them, especially of those which concern {he person and offices of Christ, and particularly his priesthood, as grown beHerej\<i do usually attain to.
ilO EXPOSITION OF THE Chat. <>.
The manner of arriving at this'end, he expresseth by (Cpapk'jxfSii) Het us be carried on.''! The word is emphatical, intimating such a kind of progress as a ship makes when it is under sail. "Let us be carried on" with the full bent of our minds and affections, with the utmost endeavors of our whole souls. We have abode long enough by the shore; let us now hoist our sails, and launch forth into the deep.
§3. (11.) Now follows the amplification: "Not lay- ing again the foundation of repentance," &c. The word {^siJ^eXio?) foundation, includes an allusion to an architect and his building. First he lays the "founda- tion;" and he is a foolish builder who either doth not lay a good one, or rests therein, or who is always set- tingit up and pulling it down, without making progress. Indeed that foundation, which hath not an edifice erected on it, is no foundation; for that which is mate- rially so, becomes so formally only with respect to the building upon it. And those who receive the doc- trines of Christ here called the "foundation," if they build not on tliem, they will prove none unto them, whatever they are in themselves. It is in allusion to a foundation with respect to its first property, — that it is first laid in the building, that these doctrines are called the "foundation." And the apostle intends the same things by the three-fold expression which he maketh use of, chap, v, 12. "The first principles of the oracles of God," chap, vi, 1. "The doctrine of the beginning of Christ," and "the foundation." Con- cerning these things he says; "Not laying again.'" These things, saith he, you have already been instruc- ted in by others, and therefore, (as also on other con- siderations) I will not go over them again.
§4. We come next to consider the particular in- dances in their order: and the first is {tieluvoiug m^
Ver. 1—3. EPISTLE TO THE HEBREWS. 1 1 i
vea^uv epycav) "repentance from dead works." This was taught in the lirst place to all those who would give up themselves to the discipline of Christ and the gospel. This expression — "dead works," is peculiar to this epistle. The converts, before their initiation, were instructed in the necessity of forsaking the sins wherein they lived before their conversion, which Peter calls theiii' old or former sins, 1 Epist. chap, iv, 3. "For the time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquet- ings, and abominable idolatries." The sins of unre- gencrate persons, a repentance of which was to be ex- pressed before baptism, are called '^dead works,"" in respect of their nature and their end. For as to their native, they proceed from a principle under the pow- er of spiritual death; they are the works of persons "dead in trespasses and sins«" And with respect to their end, they are (mortua) dead, because (mortife- ra) deadly; they procure death, and end in death. "Sin when it is finished bringcth forth death," Jam. i, 15. They proceed from death spii'itual, and end in death eternal. On the same account are they called, "unfruitful works of darkness," Ephes. v, 11. They proceed from a principle of spiritual darkness, and end in darkness everlasting. These the primitive con- verts were taught to abandon and repent of; for it was not then, as now, that any one might be admitted in- to the soc'iety of the faithful, and yet continue in opea sins unrepented of.
That which is required, with respect to these dead works, is, {y^sTuvotu) repentance. This being the iirst thing required of them who take upon them the pro- fession of the gospel, is consequently the frsf prhiri- pie of the Christian doctrine as here placed by the
llC EXPOSITION OF THE Chap. 6.
upostle. Without this, whatever else is attempted or attained, it is only a dishonor to Christ, and a disap- pointment to men. This is the true method of preach- ing, confirmed by the example and command of Christ himself: "Repent and believe the gospel," Matt, iv, 17. Mark i, 15.
§5. But, moreover, we must consider this {[xelavoiix) repentance in its own nature, at least in general: it sig- nifies,
1. A change of mind, or an after-consideration and judgment. Men, whilst they live in dead' works, do never make a right judgment concerning either their nature, their guilt, or their end. Hence are they so often called to remember and consider things aright, to deal about them with the reason of men; and for want thereof, are said to be foolish, brutish, and to have no understanding. The mind is practically de- ceived about them. I'here are degrees in this deceit, but all sinners are actually more or less deceived. All impenitent sinners may be reduced to either — such as despising their convictions, go on in an unbridled course of licentiousness, as not judging their language worth inquiring into; or, — such as do in some meas- ure attend to them, but yet pracficaUf/ they refuse them, and embrace motives to siji which turn the scale on that side, as occasions and temptations occur. Wherefore the first thing in this repentance is a thor- ough change of the mind and judgment concerning these dead works. The awakened sinner casting out all prejudices, laying aside all pleas, excuses, and palliations, finally concludes that sin, all and evertj sin, every thing that hath the nature of sin, is univer- sally evil; evil in itself, evil to the sinner, evil in its present effects and future consequences; evil in every
Ver. 1—3. EPISTLE TO THE HEBREWS. 113
kind, shamefully, incomparably evil, yea, the only thing that deserves the name of evil in the world.
2. It respects the will and affections. It is our turning unto God. Our turning from him being in the bent and inclination of our wills and affections to sin; the change of the will, or the taking away of the will of sinning, is the principal part of repentance. In virtue of this penitential change in the soul, contra- ry affections are also substituted and set at work, with respect to the same object. There are pleasures in sin and it hath its wages. Those that live in "dead works," both delight in sin, and have complacency in the accomplishment of it. These are affections which the soul exerciseth about sin committed, or to be com- mitted. Instead of them, repentance, by which they are utterly banished, sets at